Holiness Mercy and Compassion

The texts from the Roman Catholic Lectionary today challenge us to ponder if holiness can exist when we neglect the practice of Justice, Mercy and Faith.

Mercy and Compassion

The reading from the Second Letter to the Thessalonians alerts us to separate Christ and the Lawless One.

* [2:1–17] The Thessalonians have been shaken by a message purporting to come from Paul himself that the day of the Lord is already present. He warns against this deception in eschatology by citing a scenario of events that must first occur (2 Thes 2:3–12) before the end will come. The overall point Paul makes is the need to reject such lies as Satan sends; he also reaffirms the Thessalonians in their calling (2 Thes 2:13–14). (2 Thessalonians, CHAPTER 2 | USCCB, n.d.)

Psalm 96 proclaims that even inanimate creation is to offer praise to God.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96 | USCCB, n.d.)

The Gospel of Matthew presents the Pharisees’ preoccupation with matters of less importance while they neglect the weightier things of the law.

* [23:23] The Mosaic law ordered tithing of the produce of the land (Lv 27:30; Dt 14:22–23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees’ preoccupation with matters of less importance while they neglect the weightier things of the law.

* [23:24] Cf. Lv 11:41–45 that forbids the eating of any “swarming creature.” The Pharisees’ scrupulosity about minor matters and neglect of greater ones (Mt 23:23) is further brought out by this contrast between straining liquids that might contain a tiny “swarming creature” and yet swallowing the camel. The latter was one of the unclean animals forbidden by the law (Lv 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To swallow the camel is only a hyperbolic way of speaking of their neglect of what is important.

* [23:25–26] The ritual washing of utensils for dining (cf. Mk 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The scribes and Pharisees are compared to cups carefully washed on the outside but filthy within. Self-indulgence: the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct. (Matthew, CHAPTER 23 | USCCB, n.d.)

Suzanne Braddock remembers Fr. Pat Malone, and the compelling nature both to him and to his preaching. He invited us into the reality of life: joys and sufferings. But most of all he invited us to “bless the world.” He shined a light on the path we, as Christians, are meant to follow through acts of mercy and kindness.

Recently I have heard several other priests at different Masses approach the living of the Christian life differently. It shocked me. Their emphasis was on “getting to heaven.” This was their only advice to how to live the Christian life. Directives such as. “Be holy - that’s the only thing you need to be,” and “Where are you in the stages of prayer? How advanced are you in the spiritual life?” It seemed to foster a self-centered approach. What about all those others around us? What about the suffering, the starving, the bombed in wars, the homeless? The lonely, the elderly? The sick? The migrant?

Getting to heaven might be the last thing on our minds if we are immersed in care for others. Heaven will take care of itself.

We strive to live in the Word. (Braddock, 2026)

In the presentation and book, “Compassion and Solidarity - The Church For Others (CBC Massey Lecture Series, 1987)”, Gregory Baum presents the Faith and Justice movement in the churches -- especially the Roman Catholic Church -- together with the considerable opposition to it. Baum presents the history of the cycle of emphasis in Christianity from periods of focus on compassion and solidarity to periods of personal holiness as the path to heaven.

Don Schwager quotes “Neglecting Weighty Matters of Love and Justice,” by Origen of Alexandria (185-254 AD).

"Not only among the Jews but among ourselves as well, we find people sinning in these ways. They are swallowing camels. People of this type frequently show off their religion even in the smallest of things. They are rightly called hypocrites for wanting to exploit their religiosity before men but being unwilling to undertake that very faith which God himself has justified. Therefore the imitators of the scribes and Pharisees must be dislodged and sent away from us, lest a woe touches us in the same way it touches them. The scribes could be described as those who valued nothing found in the Scriptures except its plain sense interpreted legalistically. Meanwhile they condemn those who look into the very depths of God himself. Mint and dill and cummin are only spices for food but are not themselves substantial food. What substantive food would mean in conversion would be that which is necessary for the justification of our souls - faith and love - unlike these legalisms, which are more like condiments and flavorings. It is as if a meal might be thought to consist more of condiments and flavorings than the food itself. The seriousness of judgment is neglected while great attention is given to minor matters. Spiritual exercises which in and of themselves are hardly justice are spoken of as justice and compassion and faith. It is lacking in justice to treat these small parts as the whole. When we do not offer to God the observance of all that is necessary for worship, we fail altogether." (excerpt from COMMENTARY ON MATTHEW 19-20) (Schwager, n.d.)

Friar Jude Winkler comments on the texts today.

The Word Among Us Meditation on 2 Thessalonians 2:1-3, 14-17 comments that we live in a world in which it is increasingly difficult to discern what is real or true. That means it’s more important than ever for us to be careful and responsible consumers of media. Even when the material is authentic, we might still find ourselves troubled in spirit. The sheer volume of bad news can be corrosive and discouraging.

How can we respond to these harmful influences? Cutting out some media time is one part of the equation. But the other part is just as important: replace it with times of intentional quiet listening in the presence of the Lord. He can help you to “stand firm and hold fast to the traditions that you were taught” (2 Thessalonians 2:15). You can do this by seeking refuge in the Scriptures or by focusing on the beautiful qualities that you see in other human beings, all of whom are made in God’s image and are deeply loved by the Lord.

Do everything you can to remain grounded in “our Lord Jesus Christ himself and God our Father” (2 Thessalonians 2:16). Not only will you be protected from the worst of the rancor and division, but you will find the peace that only the Lord can give.

“Jesus, help me always remain rooted in you!” (Meditation on 2 Thessalonians 2:1-3, 14-17, n.d.)

Father Richard Rohr appreciates the purpose the false or egoic self serves, while encouraging us not over-identify with it. Our false self, which we might also call our small or separate self, is our launching pad: our body image, our job, our education, our clothes, our money, our success, and so on. These are the functional trappings of ego that we all use to get us through an ordinary day. However, they are largely projections of our self-image and our attachment to it.

Discovering the true self is not just a matter of chronological age. Some spiritually precocious young people see through the false self rather early, while some old men and old women are still dressing it up. If all we have at the end of our life is our separate or false self, there will not be much to eternalize. These costumes are transitory and impermanent, useful to us in our development, but also largely created by the mental ego. The false self is what changes, passes, and dies when we die. Only our true self lives forever.

Before we have encountered our true self, our false self is who we think we are. But our thinking does not make it true. The false self is primarily a social construct to get us started on life’s journey. It is a set of agreements made during childhood with our parents, family, neighbors, school friends, partner or spouse, and religion. Jesus might call it an “old wineskin,” which he points out cannot hold any new wine (Mark 2:22). (Rohr, n.d.)

We seek the consolation of the Spirit as we work to pour the New Wine of compassion, solidarity, faith, and mercy into the old wine skins of self centered personal holiness. 

References

Braddock, S. (2026, August 25). Daily Reflection August 25, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-25-2026 

Matthew, CHAPTER 23 | USCCB. (n.d.). Daily Readings. Retrieved August 25, 2026, from https://bible.usccb.org/bible/matthew/23? 

Meditation on 2 Thessalonians 2:1-3, 14-17. (n.d.). Word Among Us. Retrieved August 25, 2026, from https://wau.org/meditations/2026/08/25/1653913/ 

Psalms, PSALM 96 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 25, 2026, from https://bible.usccb.org/bible/psalms/96?10 

Rohr, R. (n.d.). Releasing Our False Self. Center for Action and Contemplation. Retrieved August 25, 2026, from https://cac.org/daily-meditations/releasing-our-false-self/ 

Schwager, D. (n.d.). Do Not Neglect Justice, Mercy and Faith. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 25, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Thessalonians, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 25, 2026, from https://bible.usccb.org/bible/2thessalonians/2?1 

Faith Out Of Season

 The texts from the Roman Catholic Lectionary today alert us to the challenge of bringing the Good News to an environment that is rejecting the call to bear the fruit of love and compassion.

Faith seeking to Bear Fruit

The Reading from the First Letter of Peter exhorts us to Christian Charity even during the Trial of Persecution.

* [4:7–11] The inner life of the eschatological community is outlined as the end (the parousia of Christ) and the judgment draws near in terms of seriousness, sobriety, prayer, and love expressed through hospitality and the use of one’s gifts for the glory of God and of Christ.

* [4:8] Love covers a multitude of sins: a maxim based on Prv 10:12; see also Ps 32:1; Jas 5:20.

* [4:11] Some scholars feel that this doxology concludes the part of the homily addressed specifically to the newly baptized, begun in 1 Pt 1:3; others that it concludes a baptismal liturgy. Such doxologies do occur within a New Testament letter, e.g., Rom 9:5. Some propose that 1 Pt 4:11 was an alternate ending, with 1 Pt 4:12–5:14 being read in places where persecution was more pressing. But such doxologies usually do not occur at the end of letters (the only examples are 2 Pt 3:18, Jude 25, and Rom 16:27, the last probably a liturgical insertion).

* [4:12–19] The suffering to which the author has already frequently referred is presented in more severe terms. This has led some scholars to see these verses as referring to an actual persecution. Others see the heightening of the language as only a rhetorical device used at the end of the letter to emphasize the suffering motif. (1 Peter, CHAPTER 4 | USCCB, n.d.)

Psalm 96 declares even inanimate creation is to offer praise to Israel’s God.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, CHAPTER 96 | USCCB, n.d.)

In the Gospel of Mark, Jesus Curses a Fig Tree, initiates a Cleansing of the Temple and returns to the Withered Fig Tree.

* [11:12–14] Jesus’ search for fruit on the fig tree recalls the prophets’ earlier use of this image to designate Israel; cf. Jer 8:13; 29:17; Jl 1:7; Hos 9:10, 16. Cursing the fig tree is a parable in action representing Jesus’ judgment (Mk 11:20) on barren Israel and the fate of Jerusalem for failing to receive his teaching; cf. Is 34:4; Hos 2:14; Lk 13:6–9.

* [11:15–19] See note on Mt 21:12–17.

* [11:26] This verse, which reads, “But if you do not forgive, neither will your heavenly Father forgive your transgressions,” is omitted in the best manuscripts. It was probably added by copyists under the influence of Mt 6:15. (Mark, CHAPTER 11 | USCCB, n.d.)

Daily Reflections by Members of the Creighton University Community, who offer written reflections on the day’s Scripture readings are not available at publication time.

Don Schwager quotes “Attaining the fruit of mercy and goodness in the school of Christ,” by Augustine of Hippo, 354-430 A.D.

"Some who witnessed Christ's miracles did not understand what they meant, and how they spoke to those who knew they had special meaning. They wondered only at the miracles themselves. Others both marveled at the miracles, and attained some preliminary understanding of them. For this we must come to the school of Christ himself. Those fixed only upon the plain sense of Scripture tend to focus merely upon miracle for miracles' sake. Hence they may prematurely conclude that Jesus himself was ignorant of the time of the year, something any ordinary farmer could discern. For it was not yet the season for the tree to bear fruit. Nevertheless, since he was hungry, he looked for fruit on the tree (Mark 11:13). Does this imply that Christ knew less than what every peasant could easily discern? Surely not. Wouldn't you expect the maker of the fig tree to know what the ordinary orchard worker would know in a snap? So when he was hungry he looked for fruit on the tree, but he seemed to be looking for something more from this tree. He noted that the tree had no fruit, but was full of leaves. It was at that point that he cursed it, and it withered away. So what terrible thing had the poor tree done simply in not bearing fruit? Could the tree reasonably be faulted for its fruitlessness? No. But human beings who by their own free will decide not to bear fruit - that is a different matter. Those found wanting in accountability in this case are those who had the benefit of the law, which was meant to bear fruit, but they had no fruit to show for it. They had a full growth of leaves (the law), yet they bore no fruit (works of mercy)." (excerpt from SERMONS ON NEW TESTAMENT LESSONS 48.3.16) (Schwager, n.d.)

The Word Among Us Meditation on Mark 11:11-26 comments that these examples of Jesus’ anger can be frightening. But remember the message behind the image: left to our own devices, we cannot bear fruit for the Lord. It is as we read in the Book of Isaiah, “We have all withered like leaves, and our crimes carry us away like the wind” (64:5). But just as Jesus entered the Temple, God has entered our story to set things right. He didn’t abandon us; instead, he gave his life for us. So yes, Jesus cursed the fruitless fig tree, but he replaced it with another tree, the cross. And that tree, planted in our hearts, has the power to bear “fruit that will remain” (John 15:16).

You are not a withered fruitless tree. Jesus came, and comes even today, not to curse us, but to save us and make us fruitful. By your Baptism you have his own divine life in you, and that life is capable of producing abundant, lasting fruit. No doubt you have already seen some of this fruit—perhaps in healed wounds, reconciled friendships, or growth in virtue. But Jesus is not done with you! He is always working to help you bear even more fruit.

“Lord Jesus, come into my life more deeply today so that I can bear fruit for you.” (Meditation on Mark 11:11-26, n.d.)

Friar Jude Winkler comments that in 1 Peter the theme is that the end is at hand and the disciples must be dedicated to the Lord. Like the Pauline parenesis, they are called to serve in love and hospitality and to perhaps have a trial of fire. Some will reject their message and try to punish them. They will accept that and accept the price to die to self to live for Christ. In the Gospel of Mark Chapter 11 the typical technique of the Marken sandwich interrupts the story of the figs by Jesus going to the Temple. In April, at Passover time, Jesus cursed the sellers at the temple. The animals are being sold in a very precious position making the Temple a den of thieves. The fig tree has died and withered because of the lack of faith like that lack of the Pharisees not bearing spiritual fruit. Jesus, like the fig tree, was out of season. As a humble servant the Pharisees failed to bear fruit. Friar Jude observes that the disciples do get it wrong initially, but realize who Jesus is at the Cross and get it right.

Father Richard Rohr, OFM, introduces Brian McLaren who describes how the Holy Spirit empowers us to carry on Jesus’ work. Jesus describes the Spirit as another comforter, another teacher, another guide—just like him, but available to everyone, everywhere, always. The same Spirit who had descended like a dove upon him will descend upon us, he promises. The same Spirit who filled him will fill all who open their hearts….

At the core of Jesus’ life and message, then, was this good news: the Spirit of God, the Spirit of aliveness, the Wind-breath-fire-cloud-water-wine-dove Spirit who filled Jesus is on the move in our world. And that gives us a choice: do we dig in our heels, clench our fists, and live for our own agenda, or do we let go, let be, and let come … and so be taken up into the Spirit’s movement?…

When we open up space for the Spirit and let the Spirit fill that space within us, we begin to change, and we become agents of change…. So let us open our hearts. Let us dare believe that the Spirit that we read about in the Scriptures can move among us today, empowering us in our times so we can become agents in a global spiritual movement of justice, peace, and joy. (McLaren, n.d.)

We invoke the assistance of the Spirit when we witness to our faith in times and seasons beyond that authorized by the restrictions of society.

References

Mark, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved May 29, 2026, from https://bible.usccb.org/bible/mark/11?11 

McLaren, B. (n.d.). The Spirit of Christ Within Us. Center for Action and Contemplation. Retrieved May 29, 2026, from https://cac.org/daily-meditations/the-spirit-of-christ-within-us/ 

Meditation on Mark 11:11-26. (n.d.). Word Among Us. Retrieved May 29, 2026, from https://wau.org/meditations/2026/05/29/1580451/ 

1 Peter, CHAPTER 4 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 29, 2026, from https://bible.usccb.org/bible/1peter/4?7 

Psalms, CHAPTER 96 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved May 29, 2026, from https://bible.usccb.org/bible/psalms/96?10 

Schwager, D. (n.d.). Have Faith in God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved May 29, 2026, from https://www.dailyscripture.net/daily-meditation/