Life Love and Law

 The texts from the Roman Catholic Lectionary today invite us to contemplate the role of our relationship with God in guiding our charity and the precepts with which we navigate our lives.

Law and Life 

The Reading from the First Book of Kings presents Elijah’s conflict with the prophets of Baal.

* [18:1–45] The story of the conflict with the prophets of Baal (vv. 21–40) is embedded in the story of the drought and its ending (vv. 1–20, 41–45). The connection between the two stories is found in Canaanite theology, in whose pantheon Baal, “the Cloud Rider,” the god of rain and storm, was recognized as the one who brings fertility. Worship of many gods was virtually universal in the ancient world; the Israelite requirement of exclusive worship of the Lord (Ex 20:3) was unique. The people of Israel had apparently become comfortable worshiping both Baal and the Lord, perhaps assigning mutually exclusive spheres of influence to each. By claiming authority over the rain (17:1; 18:1), the Lord was challenging Baal’s power in Baal’s own domain. The entire drought story in chaps. 17–18 implies what becomes explicit in 18:21–40: this is a struggle between the Lord and Baal for the loyalties of the people of Israel. (1 Kings, CHAPTER 18 | USCCB, n.d.)

Psalm 16 rejects the futile worship of false gods.

* [Psalm 16] In the first section, the psalmist rejects the futile worship of false gods (Ps 16:2–5), preferring Israel’s God (Ps 16:1), the giver of the land (Ps 16:6). The second section reflects on the wise and life-giving presence of God (Ps 16:7–11). (Psalms, CHAPTER 16 | USCCB, n.d.)

The Gospel of Matthew proclaims Jesus Teaching About the Law in the Sermon on the Mount.

* [5:17–20] This statement of Jesus’ position concerning the Mosaic law is composed of traditional material from Matthew’s sermon documentation (see note on Mt 5:1–7:29), other Q material (cf. Mt 18; Lk 16:17), and the evangelist’s own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Mt 5:18). Yet the “passing away” of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The “turning of the ages” comes with the apocalyptic event of Jesus’ death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of “new heavens and a new earth” (Is 65:17; 66:22). Meanwhile, during Jesus’ ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Mt 5:21–48) show.

* [5:19] Probably these commandments means those of the Mosaic law. But this is an interim ethic “until heaven and earth pass away.” (Matthew, CHAPTER 5 | USCCB, n.d.)

Rev. Kent Beausoleil, SJ, comments that we have the invitation—some would even say a ‘call’—to collaborate, co-labor, co-create with God.  Jesus, seems to be egging on his listeners back then, as well as us today, to make a stance.  This fulfillment is not a passive event. It demands active participation.

In the end then, the choice is ours always, but the needed commitment to work for the building of God’s plan of salvation requires our collaboration.  Will you come sow the good seed of God’s love, water it, and help it to grow, or will your action destroy the possibility of divine love coming to have ever greater life?  Will you help me Jesus asks, to fulfill God’s plan for your own, and the world’s growth (or groaning) to fulfillment?  In the end then, this fulfillment is not a passive event. It demands active participation. (Beausoleil, n.d.)

Don Schwager quotes “What you teach, you should do,” by Chromatius (died 406 AD)

"While it is sinful to abolish the least of the commandments, all the more so the great and most important ones. Hence the Holy Spirit affirms through Solomon: 'Whoever despises the little things shall gradually die' (Sirach 19:1b). Consequently nothing in the divine commandments must be abolished, nothing altered. Everything must be preserved and taught faithfully and devotedly that the glory of the heavenly kingdom may not be lost. Indeed, those things considered least important and small by the unfaithful or by worldly people are not small before God but necessary. For the Lord taught the commandments and did them. Even small things point to the great future of the kingdom of heaven. For this reason, not only words but also deeds are important; and you should not only teach, but what you teach, you should do." (excerpt from TRACTATE ON MATTHEW 20.2.1-3)

[Note: Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome described him as a "most learned and most holy man."] (Schwager, n.d.)

The Word Among Us Meditation on 1 Kings 18:20-39 comments that our world is not so different from Elijah’s. Violent atrocities dominate the headlines. In a world with so much injustice, it’s easy to wonder why God doesn’t just come and destroy all evildoers so that the righteous can live in peace.

But look at the fire on Carmel, and you’ll see something different. You’ll see God reaching out to accept your offerings just as he accepted Elijah’s. You’ll see his fire surrounding your prayers, your acts of obedience, and the sacrifices you make in serving his people. He never rejects the offering of a heart intent on loving him!

“Here I am, Father; I offer you my thoughts, my words, and my actions—my very life—as a sacrifice of praise!” (Meditation on 1 Kings 18:20-39, n.d.)

Friar Jude Winkler comments that the reading from 1 Kings is in the context of  Elijah having been persecuted by Queen Jezebel, who was descended from a family of a pagan priesthood. In the contest with the priests of Baal and embarrassment to the Queen on her home territory, Elijah calls for “Fire from the Shy” to determine the true god of fertility. The priests of Baal are mocked by Elijah and when Baal does not respond, the Prophet of Israel declares the non-existence of Baal and that Yahweh is also a God of fertility. In the Sermon on the Mount in Matthew’s Gospel, the instruction to observe the smallest part of the Law seems in contrast with the message of Paul. Friar Jude proposes that the demographics of the Church growing among Gentiles tended to favour accepting Paul and we tend to keep very few of the Jewish Laws even as Matthew asserts that we are the New Israel.

The daily meditation from the Center for Action and Contemplation was not available at publication time.

We seek the wisdom of the Spirit as we contemplate the meaning of observing the Law to our Baptismal Anointing as priest, prophet, and leader in our community.

References

Beausoleil, K. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved June 10, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-10-2026 

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2026, from https://bible.usccb.org/bible/matthew/5? 

Meditation on 1 Kings 18:20-39. (n.d.). Word Among Us. Retrieved June 10, 2026, from https://wau.org/meditations/2026/06/10/1589288/ 

1 Kings, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2026, from https://bible.usccb.org/bible/1kings/18? 

Psalms, CHAPTER 16 | USCCB. (n.d.). Retrieved June 10, 2026, from https://bible.usccb.org/bible/psalms/16?1 

Schwager, D. (n.d.). Great Are Those Who Teach and Obey the Commandments. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 10, 2026, from https://www.dailyscripture.net/ 

Restoration Righteousness Recovery

The texts from the Roman Catholic Lectionary today invite us to pause with Jesus and consider how we might recover from our disposition to act unlovingly and accept the help of the Spirit to live more in accord with the Love of God.

Pause and Reflect

 

The Book of the Prophet Isaiah declares promises of Redemption and Restoration to the Babylonian exiles.

* [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).1

 

Psalm 126  is a plea for justice and a declaration of Righteousness.

* [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).2

 

In the Letter to the Philippians, Paul is pressing towards the goal of righteousness from God.

* [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. * [3:12] Attained perfect maturity: possibly an echo of the concept in the mystery religions of being an initiate, admitted to divine secrets.3

 

In the Gospel of John, Jesus deals with a woman caught in adultery.

* [8:5] Lv 20:10 and Dt 22:22 mention only death, but Dt 22:23–24 prescribes stoning for a betrothed virgin. * [8:6] Cf. Jer 17:13 (RSV): “Those who turn away from thee shall be written in the earth, for they have forsaken the LORD, the fountain of living water”; cf. Jn 7:38. * [8:7] The first stones were to be thrown by the witnesses (Dt 17:7).4

 

Vivian Amu comments that it is difficult to not stir up anxieties about past failings or hurts. It is difficult to strain forward while the wind of regret and fear is right in our faces forcing us to frequently take steps backwards or stand still in terror.  It is difficult to move towards the upward calling of loving ourselves and others.

When Jesus responded to the scribes and the Pharisees who brought him the woman who had been caught in adultery, he never proclaimed the woman’s innocence, nor did he pass judgment.  Jesus called their attention to her humanity and theirs.  Jesus chose mercy over judgment.  Jesus bent down and away from the height of judgment, standardized punishment, chastisement, and condemnation.  Jesus leaned into her humanity, her imperfection, and the impermanence of the path she had taken as he wrote on an impermanent ground that holds no one's secrets for long.  We could maybe lean into the humanity of those who have hurt us or disappointed us.  We could maybe lean into our own humanity and realize we are forgivable and loveable.  We could maybe trust in the Lord God, who doesn't condemn us, who puts water in the desert of our soul, who does great things for us and lifts us up. Lord, please lift us up from sin and help us lean forward into a new life with you.  Amen5 

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)6 

The Word Among Us Meditation on John 8:1-11 comments that Jesus wasn’t just forgiving the woman. He was—as Isaiah describes in our first reading—making a way for her through the wasteland of her sin and offering her strength and restoration (Isaiah 43:19).

So look for an opportunity to go to Confession before Easter. Trust that the One who said, “Let there be light” is ready to speak words of healing and strength into your woundedness and weakness (Genesis 1:3). As the priest prays that God would bring you “pardon and peace,” know that Jesus never tires of speaking these words to you. Every time you come to him, you can be strengthened and receive the grace you need to begin again. “Jesus, give me the grace to go and sin no more.”7 

There were some technical difficulties in Friar Jude Winkler’s commentary at publication time.

 

Jack Mahoney SJ,  Emeritus Professor of Moral and Social Theology in the University of London, asks when the scribes and Pharisees presented Jesus with the woman caught committing adultery, how did his reaction epitomise the forgiveness of God that Luke has focused on in the Lenten gospels?

As for the unfortunate woman before him, he was not so much concerned about her allegedly criminal action in infringing the law and legally meriting death – the ploy of his enemies – as about the sinfulness of her behaviour in devaluing her marriage and her husband, behaviour that Jesus now forgave, letting her go with the injunction that she should not repeat her adultery. A few verses later in this chapter of John, Jesus points out to his enemies, ‘I judge no one’ (Jn 8:15), a claim which may have helped to influence the insertion of this episode here in John’s Gospel. In itself the story bears no indication of when in Jesus’s public life the event it describes took place, although placing it here in John (and equivalently in Luke) dates it as happening in the period just before Jesus’s arrest. It is attractive, however, to think that the event may have actually occurred earlier in Jesus’s public life, and that the forgiven adulteress may well have become one of the many devoted women who, according to Luke, accompanied and supported Jesus and his apostles (Lk 8:2-3), and were also later present on Calvary even at his death (23:49).8 

 Fr. Richard Rohr, OFM, preaches a homily on the collective nature of salvation and sin.

As Jesus’ ministry begins, John calls him the “Lamb of God.” That’s not what history expected. We expected a Lion of God—an almighty, omnipotent God who solved all problems. Instead, the Lamb of God is the one who is vulnerable and powerless, who is taken and absorbed into whatever history unfolds. That’s what is meant by the Lamb of God who forgives the “sin” of the world. Notice, it isn’t “sins,” as in many. It’s singular, “sin.” Just as salvation is one collective reality, so too is evil. It’s always collective. God forgives it by becoming incarnate. If God becomes a human being, then it’s good to be human! Incarnation is already redemption. Similarly, we are all complicit. We’re all cooperative in the stupidity and evil of human history. No one can stand up and say, “I didn’t do anything wrong.” As Paul says so clearly: “All have sinned” (Romans 3:23), so we all bear the burden of sin. It’s a waste of God’s time—and our own—to try to prove who is more worthy, more holy, more blameless. Stop trying to be better than someone else! Just forget it! All that does is make us egocentric.9 

We imagine ourselves in the place of the woman in the Gospel as we receive Jesus love, mercy, compassion, and forgiveness and seek guidance from the Spirit to pay it forward to others on our journey.

 

References

1	(n.d.). Isaiah, CHAPTER 43 | USCCB. Retrieved April 3, 2022, from https://bible.usccb.org/bible/isaiah/43
2	(n.d.). Psalms, PSALM 126 | USCCB. Retrieved April 3, 2022, from https://bible.usccb.org/bible/psalms/126
3	(n.d.). Philippians, CHAPTER 3 | USCCB. Retrieved April 3, 2022, from https://bible.usccb.org/bible/philippians/3
4	(n.d.). John, CHAPTER 8 | USCCB. Retrieved April 3, 2022, from https://bible.usccb.org/bible/john/8
5	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved April 3, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/040322.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 3, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=apr3
7	(n.d.). Mass Readings and Catholic Daily Meditations for April 3, 2022. Retrieved April 3, 2022, from https://wau.org/meditations/2022/04/03/343284/
8	(2010, March 17). The Woman Caught in Adultery | Thinking Faith. Retrieved April 3, 2022, from https://www.thinkingfaith.org/articles/20100317_1.htm
9	(n.d.). Daily Meditations - Center for Action and Contemplation. Retrieved April 3, 2022, from https://cac.org/sin-and-salvation-2022-04-03/

Covenant and More

The texts from the Roman Catholic Lectionary today resonate with the gratitude we experience for the guidance of the Spirit for our lives and in our Spiritual Tradition.

Love for All

The reading from the Book of Deuteronomy is a concluding exhortation.

and he will set you high in praise and renown and glory above all nations he has made, and you will be a people holy to the LORD, your God, as he promised.1

 

Psalm 119  praises the glories of God’s Law.

* [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them.2

 

In the Sermon on the Mount from the Gospel of Matthew, Jesus teaches love for enemies.

* [5:43–48] See Lv 19:18. There is no Old Testament commandment demanding hatred of one’s enemy, but the “neighbor” of the love commandment was understood as one’s fellow countryman. Both in the Old Testament (Ps 139:19–22) and at Qumran (1QS 9:21) hatred of evil persons is assumed to be right. Jesus extends the love commandment to the enemy and the persecutor. His disciples, as children of God, must imitate the example of their Father, who grants his gifts of sun and rain to both the good and the bad.3

 

Beth Samson comments that this Gospel also reminds us that the sun rises, the rain falls, on each of us. We are called to love generously and expansively. Love that is challenging for us as humans, but fully possible for our God.

Loving Christ, I come to you today with what feels impossible – to love my enemy. I ask for the grace and guidance to do so. I ask for trust in you, that you might help me love those whom it is difficult to love. I continue to pray for justice and peace for all those who are persecuted. I offer gratitude to God that the sun rises and the rain falls and that tomorrow will be a new day. Amen.4

 

Don Schwager quotes “The gift to love all people - even enemies,” by Saint Augustine, Bishop of Hippo, 354-430 A.D.

"Beg God for the gift to love one another. Love all people, even your enemies, not because they are your brothers and sisters but that they may become such. Love them in order that you may be at all times on fire with love, whether toward those who have become your brothers and sisters or toward your enemies, so that by being beloved they may become your brothers and sisters." (excerpt from Sermon on 1 John 10,7)5

 

The Word Among Us Meditation on Matthew 5:43-48 comments that after we have prayed for ourselves, then pray for our enemies. We may find ourselves interceding with greater charity, understanding, or patience. We may sense God moving us to some act of kindness toward that “enemy.” We may feel him giving us a greater compassion for the person. God is infinitely creative, so be ready for him to move us in unexpected directions!

Jesus did not deliver an impossible command. Rather, he delivered a command designed to help you grow in his likeness—to be perfect as he is perfect (Matthew 5:48). Right now, he is ready to give you whatever you need to love your “enemies.” Will you always get it right? No. But you will grow in his love and perfection as you try and try and try again. “Jesus, let me know your love so that I can begin to love my enemies.”6

 

Friar Jude Winkler explains the great gift to the Israelites of the Law that revealed what God wanted of His people. Jesus changes the Law about enemies in the Sermon on the Mount. Friar Jude reminds us that we are not called to perfectionism, but to compassion and love to respond to the brokenness we find in others.

 

Fr. Richard Rohr, OFM, shares the work of minister, entrepreneur, and author Cameron Trimble that encourages churches seeking new life to create a “congregational manifesto.” Such a practice helps congregations—and other community groups or families—come to terms with what their core beliefs, values, and hopes really are—and to participate with God in living them out.

Start by writing down your congregation’s core values. What are the values that define how you want to live together and make decisions? Kindness? Integrity? Ingenuity? . . . Honesty? . . . Next, write a list of strengths you observe in your church. Think about the moments in your history that make you the most proud. Have you taken courageous stands for justice? . . . Now write down your passions. What ministries rally the most people? Which have endured the longest? Next, write down what concerns you, as a congregation, have for your community. What breaks your heart? What makes you want to rise up in action and change it? . . . Now write down what shared experiences have shaped you. Think about times you came together and did something great. Think of times when a death in the congregation shook you to the core. Think of times of conflict. What failures have made you stronger? Think of the generations who have attended and where they are now because of the church. . . . Start to group these into themes. . . . Create short statements that you then develop into a single paragraph. Or, you might write out a poem. Or, you can create a statement.7

 

Our gratitude for guidance from the Spirit in Law and inspiration is reflected in our love and compassion that includes all people.

 

References

1	(n.d.). Deuteronomy, CHAPTER 26 | USCCB. Retrieved March 12, 2022, from https://bible.usccb.org/bible/deuteronomy/26
2	(n.d.). Psalms, PSALM 119 | USCCB. Retrieved March 12, 2022, from https://bible.usccb.org/bible/psalms/119
3	(n.d.). Matthew, CHAPTER 5 | USCCB. Retrieved March 12, 2022, from https://bible.usccb.org/bible/matthew/5
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved March 12, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/031222.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved March 12, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=mar12
6	(n.d.). Mass Readings and Catholic Daily Meditations for March 12, 2022. Retrieved March 12, 2022, from https://wau.org/meditations/2022/03/12/328349/
7	(n.d.). Daily Meditations - Center for Action and Contemplation. Retrieved March 12, 2022, fromhttps://cac.org/the-five-ms-weekly-summary-2022-03-12/