Care and Compassion

 The texts from the Roman Catholic Lectionary today resonate with our experience of real life loss and the need to re-work our reconnection to our community through the companionship of people who offer care in mourning.

Family and Remembrance

The Reading from the Prophet Jeremiah expresses the expectation that the Lord would reunite Israel and Judah as one kingdom under a just Davidic king.

* [30:1–31:40] These two chapters contain salvation oracles that originally expressed the double expectation that the Lord would return the exiled survivors of the Northern Kingdom of Israel and reunite Israel and Judah as one kingdom under a just Davidic king. They were probably composed early in Josiah’s reign (the reference of v. 9), when he took advantage of Assyria’s internal disintegration and asserted control over northern Israel (cf. 2 Kgs 23:15–17). With the destruction of Jerusalem, the oracles were re-worked to include Judah and their fulfillment along with the renewal of the Davidic dynasty became associated with the eschatological “day of the Lord.”

* [30:21] His leader: cf. v. 9. Approach me: i.e., in the sanctuary of the Temple for worship. This new David is given a priestly function to perform on behalf of the assembly. To approach God on one’s own brings death; cf. Lv 16:1–2. (Jeremiah, CHAPTER 30 |USCCB, n.d.)

Psalm 102 recalls God’s venerable promises to save the poor.

* [Psalm 102] A lament, one of the Penitential Psalms. The psalmist, experiencing psychological and bodily disintegration (Ps 102:4–12), cries out to God (Ps 102:1–3). In the Temple precincts where God has promised to be present, the psalmist recalls God’s venerable promises to save the poor (Ps 102:13–23). The final part (Ps 102:24–28) restates the original complaint and prayer, and emphasizes God’s eternity. (Psalms, PSALM 102 | USCCB, n.d.)

In the Gospel of Matthew religious leaders ask why Jesus’ disciples are breaking the tradition of the elders.

* [15:2] The tradition of the elders: see note on Mk 7:5. The purpose of the handwashing was to remove defilement caused by contact with what was ritually unclean.

* [15:1–20] This dispute begins with the question of the Pharisees and scribes why Jesus’ disciples are breaking the tradition of the elders about washing one’s hands before eating (Mt 15:2). …Then with a wider audience (the crowd, Mt 15:10) he goes beyond the violation of tradition with which the dispute has started. The parable (Mt 15:11) is an attack on the Mosaic law concerning clean and unclean foods, similar to those antitheses that abrogate the law (Mt 5:31–32, 33–34, 38–39). After a warning to his disciples not to follow the moral guidance of the Pharisees (Mt 15:13–14)...

* [15:2] The tradition of the elders: see note on Mk 7:5. The purpose of the handwashing was to remove defilement caused by contact with what was ritually unclean.

* [15:13–14] Jesus leads his disciples away from the teaching authority of the Pharisees. (Matthew, CHAPTER 15 | USCCB, n.d.)

Don Schwager quotes “Keeping one's own heart with all watchfulness,” by Origen of Alexandria, 185-254 A.D.

"These things are what 'defiles the person' when they come out from the heart and, after they have gone out from it, go through the mouth. Thus if they did not occur outside of the heart but were held by the person somewhere around the heart, not being allowed to be spoken through the mouth, they would very quickly disappear and the person would not be defiled any longer. Therefore the source and beginning of every sin is 'evil reasonings.' For if these reasonings did not prevail, there would be neither murders nor acts of adultery nor any other of such things. Because of this each one ought to keep one's own heart with all watchfulness. (excerpt from COMMENTARY ON MATTHEW 11.14-15) (Schwager, n.d.)

Friar Jude Winkler shares that the passage from Jeremiah is a lament on the woes of Israel that has not opened a way out of sin. So then God can restore them. He will restore and return them to what He wanted them to be purified and turn back to Him. The one planting will overcome the one harvesting. It will lead to a new Covenant. Jesus and disciples don’t wash before eating and the Pharisees and Scribes, who take the Law to its greatest extent, and wash hands before praying in the Temple also wash hands before eating. What goes into your mouth does not make you unclean. What you do externally means nothing. Superficial acts and not seeking to be transformed makes them Blind Guides not leading to truth. The final editor of the Gospel of Matthew is believed to be a converted Pharisee rejected as being connected to Jesus. Friar Jude suggests this might account for the number of passages where rejecting Pharisees is a means of getting back at his former friends?

Fr. Richard Rohr, OFM, introduces Hebrew Testament scholar Ellen Davis who points out that before Job’s friends launch into their lengthy speeches trying to justify Job’s suffering, their most compassionate action is to simply sit with him in his grief and suffering.

And they lifted up their eyes from a distance but could hardly recognize him. And they lifted up their voices and wept, and each one tore his robe and they threw dust over their heads into the air. And they sat with him on the ground seven days and seven nights without speaking a word to him, for they saw how great was his pain. (Job 2:12–13)

Those seven days of silence are surely one of the most influential acts of pastoral care ever performed. The Jewish practice of “sitting shiva” (literally “sitting seven,” when friends come to sit with mourners at home over the period of a week) memorializes the friends’ wise compassion in this long moment of shared grief. More than twenty-five hundred years after the book of Job was written, this one act of Job’s companions is imitated on a daily basis by comforters all over the world. Silence kept with others has a special quality. It is like a fine veil, preserving separateness, yet strangely heightening mutual awareness. Silence requires us to be present to the unexpressed needs of others, needs of which they may themselves not yet know. It is a powerful means of fostering mutual encouragement among us, whom God has entrusted to one another in this wilderness of pain and doubt. (Rohr, n.d.)

We are grateful for the comfort, counsel, and contemplation offered through the Spirit when we share the distress and concern of the people we encounter through our openness to join them in sorrow and to accompany their return to the rhythm of daily life.

References

Jeremiah, CHAPTER 30 |USCCB. (n.d.). Daily Reflections. Retrieved August 4, 2026, from https://bible.usccb.org/bible/jeremiah/30?1 

Matthew, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved August 4, 2026, from https://bible.usccb.org/bible/matthew/15? 

Memorial of Saint John Vianney, Priest | USCCB. (n.d.). Daily Readings. Retrieved August 4, 2026, from https://bible.usccb.org/bible/readings/080426.cfm 

Psalms, PSALM 102 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 4, 2026, from https://bible.usccb.org/bible/psalms/102?16 

Rohr, R. (n.d.). Suffering and Silence. Center for Action and Contemplation. Retrieved August 4, 2026, from https://cac.org/daily-meditations/suffering-and-silence/ 

Schwager, D. (n.d.). It Is What Comes Out of the Mouth That Defiles. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 4, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Tradition and Truth

The texts from the Roman Catholic Lectionary today challenge us to approach the tension between tradition and truth with the inspiration of Jesus teaching.

Faith and Tradition

The Reading from the Book of the Prophet Jeremiah presents the Plot Against Jeremiah.

j. [11:19] Jer 18:18; 20:10; Wis 2:20.

k. [11:20] Jer 15:15. (Jeremiah, CHAPTER 11 | USCCB, n.d.)

Psalm 7 expresses hope for the just God’s protection.

* [Psalm 7] An individual lament. The psalmist flees to God’s presence in the sanctuary for justice and protection (Ps 7:2–3) and takes an oath that only the innocent can swear (Ps 7:4–6). The innocent psalmist can thus hope for the just God’s protection (Ps 7:7–14) and be confident that the actions of the wicked will come back upon their own heads (Ps 7:15–17). The justice of God leads the psalmist to praise (Ps 7:18). (Psalms, PSALM 7 | USCCB, n.d.)

The Gospel of John presents discussion about the Origins of the Messiah.

* [7:40–53] Discussion of the Davidic lineage of the Messiah. (John, CHAPTER 7 | USCCB, n.d.)

Vivian Amu comments that Nicodemus steps forward with hesitant courage. He does not claim to have all the answers, nor does he openly identify as a follower of Jesus. However, he dares to voice a question, to challenge the easy certainty of the Pharisees, he asked, “Does our law condemn a man without first hearing him?” Nicodemus reminds us that the journey of faith often begins with a question and that it takes courage to ask questions with humility and seek truth, even when it is easier to remain silent or go along with the crowd. We, too, like the crowd, often resist truths that challenge us—or reject those we deem “unlikely” messengers of God’s grace—someone who does not look the part, does not speak with familiar words, or does not belong to the right group. We might even find ourselves categorizing them as a “threat” rather than an “invitation.” Lent asks us to confront the stubbornness within us. Are there ways we confine God to our expectations? Do we, like the Pharisees, dismiss Christ’s presence in people or situations that seem too ordinary, inconvenient, or uncomfortable?

Both passages underscore how fear—unchecked, unexamined, and unresolved—can distort collective judgment, leading not only to the misjudgment of truth, but also to the unjust treatment of individuals who embody it. Fear is only one voice in the conversation. It need not be the final word. So, where in your life is fear holding too much sway? Whom are we too afraid to defend because it disrupts our comfort? What and whom do we dismiss too quickly?

God of justice, when our fears and preconceived notions blind us to how you move in unexpected ways, please help us to choose faith, to discern, to pause, and listen, trusting that you always see the full picture when we cannot. We entrust our cause back to you, Lord. (Amu, n.d.)

Don Schwager quotes  “Not by walking but by loving,” by Augustine of Hippo, 354-430 A.D.

"We approach God not by walking but by loving. The purer our love for him toward whom we are striving, the more present to us will he be. To him, therefore, who is everywhere present and everywhere whole, we must proceed not by our feet but by our moral virtues - judged not by the object of our knowledge but by the object of our love." (excerpt from Letter 155,13) (Schwager, n.d.)

Friar Jude Winkler comments that Jeremiah spoke about the sinfulness of Jerusalem that was punished by the Babylonians. The people of Jerusalem plotted against the Prophet. Vengeance to Jeremiah was to assert that the ways of God have to be respected. In John’s Gospel people are confused by Jesus. How could the Messiah come from Galilee, a mixed, impure population? This origin was distasteful to the Jews who did not realize Jesus was born in Bethlehem, the city of David. The guards refuse to arrest Him after hearing his speech. Nicodemus visits Jesus by night. He half defends him to the authorities. The third time, he steps forward to bury a condemned criminal. Friar Jude reminds us about the growth in his faith. Our faith life has to grow with time.

The Word Among Us Meditation on John 7:40-53 comments that of course, it’s normal to be upset by the injustice in the world. In fact, we should be upset by it! And it’s normal to listen respectfully to those around us who may be skeptical or even cynical. But at the end of the day, we have to listen even more closely to the words of Jesus and let them change us—just as the Temple guards did.

I

t’s supremely human to doubt ourselves. It’s normal to question our experiences, especially when we are confronted with someone else’s strong, overpowering opinions. But amid our doubts and despite the noise from everyone else’s thoughts, opinions, and expectations, we need to remember that Jesus can speak to our hearts in ways that no one else can. His power, compassion, and love for us will never change. And his words, planted in the depth of our hearts, can bring us to life in ways that no other words can.

“Jesus, thank you for your truths, which always bring life to my heart!” (Meditation on John 7:40-53, n.d.)

Fr. Richard Rohr, OFM, introduces public theologian Rachel Held Evans (1981–2019) who honors her own parents’ commitment to her well-being and inclusion, despite differences in faith and practice:

When I hear these stories, I empathize, but I can’t relate. Because my parents have been wonderful. We don’t always agree on theology or politics … but my parents have always prioritized maintaining our relationship over maintaining ideological uniformity….

They were, and are, proud of me…. When I blustered, and fulminated, and foolishly rocked the boat for the sake of rocking it, they refused to treat me as a problem or an embarrassment or something to fear. They loved me unconditionally.

I’m pretty sure their response helped preserve my faith. I’m certain it preserved our relationship….

One of the most destructive mistakes we Christians make is to prioritize shared beliefs over shared relationship, which is deeply ironic considering we worship a God who would rather die than lose relationship with us….

God does not demand that we all agree. God only asks that we love one another well. (Rohr, n.d.)

We seek the guidance of the Spirit as we practice our religious tradition ever mindful of the glass darkly through which our human existence often encounters truth and Providence.

References

Amu, V. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved March 21, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-21-2026 

Jeremiah, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved March 21, 2026, from https://bible.usccb.org/bible/jeremiah/11?18 

John, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 21, 2026, from https://bible.usccb.org/bible/john/7?40 

Meditation on John 7:40-53. (n.d.). Word Among Us. Retrieved March 21, 2026, from https://wau.org/meditations/2026/03/21/1522268/ 

Psalms, PSALM 7 | USCCB. (n.d.). Daily Readings. Retrieved March 21, 2026, from https://bible.usccb.org/bible/psalms/7?2 

Rohr, R. (n.d.). Subverting the Honor-and-Shame System: Weekly Summary. Center for Action and Contemplation. Retrieved March 21, 2026, from https://cac.org/daily-meditations/subverting-the-honor-and-shame-system-weekly-summary/ 

Schwager, D. (n.d.). Reaction to Jesus' Words. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 21, 2026, from https://www.dailyscripture.net/daily-meditation/