Sacrifice Suffering and Love

The texts from the Roman Catholic Lectionary today, Good Friday of Holy Week in the Triduum, challenge us to be aware of the Cross as the Proclamation of Great Love of God for humanity.

Reflect on the Love of God

The reading from the Book of the Prophet Isaiah presents the fourth oracle of the Suffering Servant.

* [52:13–53:12] The last of the “servant of the Lord” oracles (see note on 42:1–4). Taken together, these oracles depict a figure of one called by God for a vocation to Israel and the nations (42:4; 49:5–6); the servant’s exaltation both opens and closes the passage (52:13; 53:12). The servant responded in fidelity but has suffered opposition (50:4–6). In this fourth oracle the servant is characterized as “a man of suffering” (53:3) and appears to be unjustly put to death (53:8–9). Those who have witnessed his career somehow recognize that he is innocent, has undergone suffering for their sins (53:4–6), and his death is referred to as a reparation offering (see note on 53:10–11). The servant is described in ways that identify him with Israel (which is frequently referred to as “servant” in the context of Second Isaiah—e.g., 41:8, 9; 44:2, 21; 43:4) and is designated as “Israel” in 49:3; yet Israel outside the “servant of the Lord” oracles is not presented as sinless, but rather in exile because of sin (40:2; 42:21–25) and even as servant as deaf and blind (42:18–19). The servant is thus both identified with Israel and distinguished from it. As with the previous servant poems, this chapter helped the followers of Jesus to interpret his suffering, death, and resurrection; see especially the passion narratives. (Isaiah, CHAPTER 52 | USCCB, n.d.)

Psalm 31 is a prayer and Praise for Deliverance from Enemies.

* [Psalm 31] A lament (Ps 31:2–19) with a strong emphasis on trust (Ps 31:4, 6, 15–16), ending with an anticipatory thanksgiving (Ps 31:20–24). As is usual in laments, the affliction is couched in general terms. The psalmist feels overwhelmed by evil people but trusts in the “God of truth” (Ps 31:6). (Psalms, PSALM 31 | USCCB, n.d.)

In the reading from the Letter to the Hebrews, Jesus is proclaimed the Great High Priest.

* [4:14–16] These verses, which return to the theme first sounded in Heb 2:16–3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Heb 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus’ superiority over the Jewish high priest. He has been tested in every way, yet without sin (Heb 4:15); this indicates an acquaintance with the tradition of Jesus’ temptations, not only at the beginning (as in Mk 1:13) but throughout his public life (cf. Lk 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus’ throne is mentioned in Heb 1:8, the throne of grace (Heb 4:16) refers to the throne of God. The similarity of Heb 4:16 to Heb 10:19–22 indicates that the author is thinking of our confident access to God, made possible by the priestly work of Jesus. (Hebrews, CHAPTER 4 | USCCB, n.d.)

The Gospel of John presents the Passion Narrative from The Betrayal and Arrest of Jesus to the Burial of Jesus.

* [19:14] Noon: Mk 15:25 has Jesus crucified “at the third hour,” which means either 9 A.M. or the period from 9 to 12. Noon, the time when, according to John, Jesus was sentenced to death, was the hour at which the priests began to slaughter Passover lambs in the temple; see Jn 1:29.

* [19:16] He handed him over to them to be crucified: in context this would seem to mean “handed him over to the chief priests.” Lk 23:25 has a similar ambiguity. There is a polemic tendency in the gospels to place the guilt of the crucifixion on the Jewish authorities and to exonerate the Romans from blame. But John later mentions the Roman soldiers (Jn 19:23), and it was to these soldiers that Pilate handed Jesus over.

* [19:17] Carrying the cross himself: a different picture from that of the synoptics, especially Lk 23:26 where Simon of Cyrene is made to carry the cross, walking behind Jesus. In John’s theology, Jesus remained in complete control and master of his destiny (cf. Jn 10:18). Place of the Skull: the Latin word for skull is Calvaria; hence “Calvary.” Golgotha is actually an Aramaic rather than a Hebrew word. (John, CHAPTER 19 | USCCB, n.d.)

Edward Morse comments that today we are called to pause and behold that which causes us to look away.

For there can be no greater love shown upon this land than
In the one who came to die that we might live.

Behold, behold, the wood of the cross
On which is hung our salvation
O come, let us adore. (Morse, 2025)

Don Schwager quotes “Christ nailed our weakness to the cross,” by Augustine of Hippo, 354-430 A.D.

"As evening drew near, the Lord yielded up His soul upon the cross in the certainty of receiving it back again. It was not wrested from Him against His will. But we too were represented there. Christ had nothing to hang upon the cross except the body He had received from us. And in doing so He nailed our human weakness to the cross." (excerpt from Commentary on Psalm 140,5) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 52:13–53:12 comments that the first reading from the prophet Isaiah helps us ponder the amazing truth about how Jesus endured all that pain to save humanity.

If he gives his life as an offering for sin, . . . the will of the Lord shall be accomplished through him (53:10). Jesus, you are the Lamb of God, the One who takes away the sins of the world. At any time, you could have stopped your agony. But you freely offered yourself so that I could be set free from the power of sin and death. You have redeemed me and restored me as a child of God. Thank you, Jesus—you did it for me!

“Lord Jesus, as I gaze at your cross today, I give you thanks for everything you chose to bear—for me!” (Meditation on Isaiah 52:13–53:12, n.d.)

Friar Jude Winkler offers some detailed comments on Jesus' choice of the title “Son of God” and the Songs of the Suffering Servant in His self description. Hebrews proclaims Jesus as the High Priest and the Sacrifice and Friar Jude clarifies the connection of “perfect” to Jesus Priesthood. Friar Jude teaches about the strong proclamation of the Divinity of Jesus, the use of a literary chiasm, resonance with Levirate marriage as our heritage, the Paschal Lamb, and the Garden of Eden in the Gospel of John. Friar Jude reminds us of the growth of the faith of Nicodemus in the Gospel of John.

Fr. Richard Rohr, OFM, invites us to consider how loving surrender leads to softened hearts. On Good Friday, we lament Jesus’ death while living in hope that death does not have the last word on our destiny. We are born with a longing, desire, and deep hope that this thing called life could somehow last forever. It is a premonition from something eternal that is already within us. Some would call it the soul. Christians would call it the indwelling presence of God. It is God within us that makes us desire and seek God.

The crucifixion of Jesus is the preeminent example of God’s love reaching out to us. It is at the same moment the worst and best thing in human history. The Franciscans, led by John Duns Scotus, even claimed that instead of a “necessary sacrifice,” the cross was a freely chosen revelation of total love on God’s part.  

In so doing, they reversed the engines of almost all world religion up to that point, which assumed that we had to spill blood to get to a distant and demanding God. On the cross, the Franciscans believed, God was “spilling blood” to reach out to us! This is a sea change in consciousness. The cross, instead of being a transaction, was seen as a dramatic demonstration of God’s outpouring love, meant to utterly shock the heart and turn it back toward trust and love of the Creator. [2]  

I believe that the cross is an image for our own time and every time: We are invited to gaze upon the image of the crucified Jesus to soften our hearts toward all suffering. The cross beckons us to what we would call “grief work,” holding the mystery of pain, looking right at it, and learning from it. With softened hearts, God leads us to an uncanny and newfound compassion and understanding. [3] (Rohr, n.d.)

We witness the bareness of our Church on Good Friday as we attend to the promptings of the Spirit to explore love, sacrifice, and the violence that accompanies the attempt to reject our destiny as brothers and sisters of Christ called to reveal the truth about Love. 

References

Hebrews, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved April 18, 2025, from https://bible.usccb.org/bible/hebrews/4?14 

Isaiah, CHAPTER 52 | USCCB. (n.d.). Daily Readings. Retrieved April 18, 2025, from https://bible.usccb.org/bible/isaiah/52?13 

John, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved April 18, 2025, from https://bible.usccb.org/bible/john/19 

Meditation on Isaiah 52:13–53:12. (n.d.). The Word Among Us: Homepage. Retrieved April 18, 2025, from https://wau.org/meditations/2025/04/18/1250299/ 

Morse, E. (2025, April 18). Creighton U. Daily Reflection. Online Ministries. Retrieved April 18, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/041825.html 

Psalms, PSALM 31 | USCCB. (n.d.). Daily Readings. Retrieved April 18, 2025, from https://bible.usccb.org/bible/psalms/31?2 

Rohr, R. (n.d.). Praying for Softened Hearts. Retrieved April 18, 2025, from https://cac.org/daily-meditations/praying-for-softened-hearts/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 18, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr18 

Sympathy and Sinners

The texts from the Roman Catholic Lectionary today challenge us to respond to the invitation of Christ to leave the situations that have isolated us from truth, love, and compassion.

Follow Me

The reading from the Letter to the Hebrews proclaims Jesus as the Great High Priest.

* [4:14–16] These verses, which return to the theme first sounded in Heb 2:16–3:1, serve as an introduction to the section that follows. The author here alone calls Jesus a great high priest (Heb 4:14), a designation used by Philo for the Logos; perhaps he does so in order to emphasize Jesus’ superiority over the Jewish high priest. He has been tested in every way, yet without sin (Heb 4:15); this indicates an acquaintance with the tradition of Jesus’ temptations, not only at the beginning (as in Mk 1:13) but throughout his public life (cf. Lk 22:28). Although the reign of the exalted Jesus is a theme that occurs elsewhere in Hebrews, and Jesus’ throne is mentioned in Heb 1:8, the throne of grace (Heb 4:16) refers to the throne of God. The similarity of Heb 4:16 to Heb 10:19–22 indicates that the author is thinking of our confident access to God, made possible by the priestly work of Jesus. (Hebrews, CHAPTER 4 | USCCB, n.d.)

Psalm 19 praises God’s Glory in Creation and the Law.

* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem.

* [19:4] No speech, no words: the regular functioning of the heavens and the alternation of day and night inform human beings without words of the creator’s power and wisdom. (Psalms, PSALM 19 | USCCB, n.d.)

In the Gospel of Mark, Jesus Calls Levi.

* [2:14] As he passed by: see note on Mk 1:16–20. Levi, son of Alphaeus: see note on Mt 9:9. Customs post: such tax collectors paid a fixed sum for the right to collect customs duties within their districts. Since whatever they could collect above this amount constituted their profit, the abuse of extortion was widespread among them. Hence, Jewish customs officials were regarded as sinners (Mk 2:16), outcasts of society, and disgraced along with their families. He got up and followed him: i.e., became a disciple of Jesus.

* [2:15] In his house: cf. Mk 2:1; Mt 9:10. Lk 5:29 clearly calls it Levi’s house.

* [2:16–17] This and the following conflict stories reflect a similar pattern: a statement of fact, a question of protest, and a reply by Jesus.

* [2:17] Do not need a physician: this maxim of Jesus with its implied irony was uttered to silence his adversaries who objected that he ate with tax collectors and sinners (Mk 2:16). Because the scribes and Pharisees were self-righteous, they were not capable of responding to Jesus’ call to repentance and faith in the gospel. (Mark, CHAPTER 2 | USCCB, n.d.)

Cindy Murphy McMahon comments that Levi/Matthew had much to lose by following Jesus, including his livelihood and his identity. She asks “Would I have been so quick to run after Jesus, to invite him to my home, to walk away from my profession?”

Let us pray: “Lord, help me to recall these words used to describe your ways — refreshing, trustworthy, right, clear, pure, enduring forever, true, and full of mercy – when I talk to you. Increase my confidence in your love and mercy for me and all humankind as we seek to follow your Son, our Lord. And help us to manifest that confidence to others who are desperately in need of knowledge of your grace.” (Murphy, 2025)

Don Schwager quotes “No physician can avoid the arena of sickness,” by Gregory of Nazianzus (330 - 390 AD).

"When Jesus is attacked for mixing with sinners, and taking as his disciple a despised tax collector, one might ask: What could he possibly gain by doing so? (Luke 15:2) Only the salvation of sinners. To blame Jesus for mingling with sinners would be like blaming a physician for stooping down over suffering and putting up with vile smells in order to heal the sick." (excerpt from ORATION 45, ON HOLY EASTER 26) (Schwager, n.d.)

The Word Among Us Meditation on Mark 2:13-17 comments that Levi probably had no idea where that first step would take him. Surely he wasn’t imagining himself becoming a great saint who would be honored for all time. But he knew he had to find out. Jesus was too compelling for him to remain idle.

No matter who you are, no matter where you are in your faith life, Jesus is passing by your neighborhood, your home, your work today. He sees you. He knows your weaknesses and sins. But he also knows your potential. He sees the goodness in your heart and your desire to live a holy life. And so he invites you—again—to follow him. He asks you to take one more step away from the old and toward the new.

“Jesus, help me today to take the next step into the full life you have for me.” (Meditation on Mark 2:13-17, n.d.)

Friar Jude Winkler comments that the Hebrews passage explains that the Word of God can penetrate us and create a crisis in our heart for God. The tax collectors were often dishonest in stealing money. Friar Jude reminds us that the Pharisees were concerned about the contagion of sin and would not keep company with sinners.

Fr. Richard Rohr, OFM, introduces Cherokee descendent Rev. Dr. Randy Woodley and his wife Edith Woodley of the Eastern Shoshone tribe who highlight how honoring the wisdom and traditions of our ancestors can inspire us to become healers and changemakers, creating a path to a better future.

When sharing stories, Native American elders often drift freely between current and past events. They may begin a story by saying something like “A long time ago …,” but if you listen carefully, you’ll notice that the behavior or problem they are addressing is likely a current one. Indigenous learning comes through reflected experience. We learn about how to live now by examining what has happened in our history.  

We depend on our stories, our ceremonies, and other traditions to guide us to a good future. Often that future is best expressed through exploring things from the past. We mine our past for those gems that are our payment for the future. That is why our stories and other past concerns are so very important. Without our past, we cannot be a people in the future.  

Think about what you have carried forward from your parents, grandparents, or caregivers. What practices, ideas, or lifeways rooted in the past are you keeping alive? (Rohr, n.d.)

When we find ourselves isolated from our relationships with others we seek awareness of the Spirit that calls us to “Follow Him” to fellowship and healing.

References

Hebrews, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2025, from https://bible.usccb.org/bible/hebrews/4?12 

Mark, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2025, from https://bible.usccb.org/bible/mark/2?13 

Meditation on Mark 2:13-17. (n.d.). The Word Among Us: Homepage. Retrieved January 18, 2025, from https://wau.org/meditations/2025/01/18/1182214/ 

Murphy, C. (2025, January 17). Creighton U. Daily Reflection. Creighton U. Daily Reflection. Retrieved January 18, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/011825.html 

Psalms, PSALM 19 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2025, from https://bible.usccb.org/bible/psalms/19?8 

Rohr, R. (n.d.). Healers and Changemakers: Weekly Summary. Center for Action and Contemplation. Retrieved January 18, 2025, from https://cac.org/daily-meditations/healers-and-changemakers-weekly-summary/ 

Schwager, D. (n.d.). Many Sinners Were Sitting with Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 18, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan18