Set Things Right

The texts from the Roman Catholic Lectionary today challenge us to act on the injustice we witness and stand with Christ to help the “widows and orphans” of our political and social systems.

Working to set it Right

In the reading from the Prophet Isaiah, the people are instructed to set things right.

* [1:2–31] This chapter is widely considered to be a collection of oracles from various periods in Isaiah’s ministry, chosen by the editor as a compendium of his most characteristic teachings.

* [1:18–20] Let us set things right: the Hebrew word refers to the arbitration of legal disputes (Jb 23:7). God offers to settle his case with Israel on the basis of the change of behavior demanded above. For Israel it is a life or death choice; life in conformity with God’s will or death for continued disobedience.

(Isaiah, CHAPTER 1 | USCCB, n.d.)

Psalm 50 praises the Acceptable Sacrifice

* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).(Psalms, PSALM 50 | USCCB, n.d.)

In the Gospel of Matthew, Jesus Denounces Scribes and Pharisees.

* [23:1–39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see note on Mt 3:7). It depends in part on Mark and Q (cf. Mk 12:38–39; Lk 11:37–52; 13:34–35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings-material either as one of the structural discourses of this gospel or as part of the one that follows in Mt 24–25, see note on Mt 19:1–23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus’ ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes.(Matthew, CHAPTER 23 | USCCB, n.d.)

Sara Schulte-Bukowinski comments that Lent is a time for introspection, simplicity, and sacrifice. 

It is a time to ask God to help me turn my heart yet again, and reform me in God’s own ways. In this season I am reminded that a middle ground is more difficult than an extreme. It doesn’t have the gratifying self-righteousness of absolute discipline, or the gratifying luxury of self-indulgence. The middle doesn’t feel “washed clean.” Yet this is where I believe God meets us. (Schulte-Bukowinski, n.d.)

Don Schwager quotes “Who are the proud?” by Augustine, Bishop of Hippo, 354-430 A.D.

"Who are the proud? Those who do not perform penance and confess their sins in order to be healed through humility. Who are the proud? Those who attribute to themselves the few good qualities they seem to possess and endeavor to diminish the mercy of God. Who are the proud? Those who, while attributing to God the good they accomplish, insult others for not performing such works and raise themselves above them." (Commentary on Psalm 93, 15)(Schwager, n.d.)

The Word Among Us Meditation on Isaiah 1:10, 16-20 asks how are you going to love your neighbor during this Lent? Maybe you can help in the soup kitchen at your parish or donate some of your clothes to the needy. The options are endless!

During this season in which we turn our hearts to the Lord, let’s make it a priority to love our neighbor. Let’s make justice our aim so that “the orphan’s plea” does not go unnoticed and “the widow” does not remain alone (Isaiah 1:17). Let’s imitate Jesus’ love so that we can produce the fruit of joy, peace, and mercy.

“Lord, help me to turn my heart to you by loving others as you love me!”

(Meditation on Isaiah 1:10, 16-20, n.d.)

Friar Jude Winkler notes how the early chapters of Isaiah address social injustice referring to widows and orphans in a manner similar to Amos. The “loose and bind” power of the Pharisees had become an over-scrupulous interpretation of the Law and presentation of their position in their visible tassels and phylacteries. Friar Jude reminds us of the message to be humble and avoid pride and arrogance.

Fr. Richard Rohr, OFM, introduces Biblical scholar Ched Myers who writes of the prominence of immigrants in the Scriptures. The Gospel writers portray Jesus as a refugee in need of hospitality.

The gospel story begins with Jesus’ family fleeing violence as political refugees, pushed around Palestine by the imperial forces of Caesar and Herod (Matthew 2; Luke 2). The adult Jesus not only characterizes himself as homeless (“the Human One has nowhere to lay his head,” Luke 9:58), but stateless. “My kingdom is not of this world,” he says before the Roman procurator (John 18:36). The evangelists also portray Jesus as a constant recipient of hospitality who sometimes even “invites himself in” (see, for example, Luke 19:5). [2] (Richard Rohr, n.d.)

 

We witness the persecution of the “other” as rampant in our world and implore the Spirit to arouse our courage and faith to stand in solidarity with the oppressed and rejected.

References

Isaiah, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 18, 2025, from https://bible.usccb.org/bible/isaiah/1?10 

Matthew, CHAPTER 23 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 18, 2025, from https://bible.usccb.org/bible/matthew/23?1 

Meditation on Isaiah 1:10, 16-20. (n.d.). Word Among Us. Retrieved March 18, 2025, from https://wau.org/meditations/2025/03/18/1228702/ 

Psalms, PSALM 50 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 18, 2025, from https://bible.usccb.org/bible/psalms/50?8 

Richard Rohr. (n.d.). Welcoming Strangers in Scripture. CAC Daily Meditations. Retrieved March 18, 2025, from https://cac.org/daily-meditations/welcoming-strangers-in-scripture/ 

Schulte-Bukowinski, S. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved March 18, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/031825.html 

Schwager, D. (n.d.). Daily Scripture Readings. dailyscripture.net. Retrieved March 18, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=mar18 

Tending the Flock

The texts from the Roman Catholic Lectionary today invite us to contemplate the vocation of leadership in our faith communities.

Leadership in community

The reading from the First Letter of Peter outlines guidelines for tending the Flock of God.

* [5:1–4] In imitation of Christ, the chief shepherd, those entrusted with a pastoral office are to tend the flock by their care and example. * [5:1] Presbyters: the officially appointed leaders and teachers of the Christian community (cf. 1 Tm 5:17–18; Ti 1:5–8; Jas 5:14). * [5:4] See note on 1 Pt 2:25.1

 

Psalm 23 praises the Divine Shepherd.

* [Psalm 23] God’s loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Ps 23:1–4) and a host’s generosity toward a guest (Ps 23:5–6). The imagery of both sections is drawn from traditions of the exodus (Is 40:11; 49:10; Jer 31:10).2

 

The Gospel of Matthew is Peter’s Declaration about Jesus.

* [16:13–20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mk 8:27–29; cf. also Lk 9:18–20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Mt 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Mt 16:17) and makes him the rock on which Jesus will build his church (Mt 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Mt 16:19).3

 

Eileen Burke-Sullivan comments that the Gospel today expresses the authority that God bestows on the Church to speak and act on God’s behalf.  Peter, the rock of unity, has the power to hold the body together in Christ’s name, because he recognizes that Jesus is God’s voice on earth, that Jesus is the source of salvation and that he, Peter, must act in the manner of Jesus. The first and greatest gift a Pope must have is faith in God’s plan and  gratitude for God’s salvation of all persons. Therein lies our human flourishing.

The key Peter has is the key to the “Kingdom on earth as it is in heaven.”  Only when we grasp this and heed the call to Unity with the Body of Christ in this world, will we really enter the Kingdom of God.  Eternal life starts here and now in this moment, not when we go through the passage of the death of this body.   Our joy, our hope, our human fulfillment lies in living in the Reign of God here and now – and Peter’s Chair and keys are symbols of the authority of God that helps that to happen by uniting us in a community of love.4

 

The Daily Scripture net quotes Cyril of Alexandria (376-444 AD), an early church father, who comments on Peter's profession of faith in Jesus.

Peter did not say "you are a Christ" or "a son of God" but "the Christ, the Son of God." For there are many christs [meaning anointed ones] by grace, who have attained the rank of adoption [as sons], but [there is] only one who is by nature the Son of God. Thus, using the definite article, he said, the Christ, the Son of God. And in calling him Son of the living God, Peter indicates that Christ himself is life and that death has no authority over him. And even if the flesh, for a short while, was weak and died, nevertheless it rose again, since the Word, who indwelled it, could not be held under the bonds of death. (FRAGMENT 190)5

 

The Word Among Us Meditation on Matthew 16:13-19 comments that this feast is not a celebration of St. Peter’s life. What this feast does celebrate is God’s grace at work in Peter and his successors. It celebrates their role as teachers and guardians of the truths that Jesus handed on to Peter and the apostles. These are truths that Peter himself saw unfolding in real time during his life: the truths of salvation that flow from Jesus’ death and resurrection.

Over the centuries, the Church has had its share of scandals and corruption as well as its shining moments. But if you ever find yourself discouraged, remember Jesus’ words. Take comfort in knowing that when it comes to the Church, sin won’t have the last word; Jesus will. His grace—the same grace that sustained Peter and his successors—will continue to sustain the whole Church. It will always find a home in the hearts of the humble and the faithful. “Holy Spirit, keep protecting your Church from the darkness both within and without.”6

 

Friar Jude Winkler comments that Peter directs the leaders of communities to treat their flock in Jesus' Way as the Good Shepherd. The emergence of the Jordan River at Caesarea Philippi was connected to the gates of the netherworld. Friar Jude links the power to “bind and loose” to the rabbinic authority of interpretation of the Law.

 

Fr. Richard Rohr, OFM, introduces therapists Sue Johnson and Kenneth Sanderfer who write about how loved ones can deepen their emotional connection to each other and become more open to receiving God’s love. Even in a monastery, this link appears between devotion to a partner and devotion to God. At Sant’Antimo Abbey in the Tuscan hills, built some nine hundred years ago on the Via Francigena—the ancient pilgrims’ path to Rome—the monks’ chant echoes out from the soft stone at lauds, terce, sext, and vespers. They sing in joy, “O God, you are my God, at dawn and dusk, I search for you.” It is not accidental, surely, that the bell calling them to prayer is named “the spouse.”

In this sacred circle, where a sense of closeness to the divine and a loving connection with important others work in tandem, love is the gift that keeps on giving. Love for the divine guides and enhances bonding between partners, and the daily practice of love between partners helps to strengthen a sense of secure connection with God. The sacred circle is illustrated in this verse from 1 John 4:7: “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.”7

 

The Spirit guides us to a community wherein we live our faith and pray for leadership in the Way of the Good Shepherd.

 

References

1	(n.d.). 1 Peter, CHAPTER 5 | USCCB. Retrieved February 22, 2022, from https://bible.usccb.org/bible/1peter/5
2	(n.d.). Psalms, PSALM 23 | USCCB. Retrieved February 22, 2022, from https://bible.usccb.org/bible/psalms/23
3	(n.d.). Matthew, CHAPTER 16 | USCCB. Retrieved February 22, 2022, from https://bible.usccb.org/bible/matthew/16
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved February 22, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/022222.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 22, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=feb22a
6	(n.d.). The Word Among Us: Homepage. Retrieved February 22, 2022, from https://wau.org/meditations/2021/
7	(n.d.). Daily Meditations Archive: 2021 - Center for Action and Contemplation. Retrieved February 22, 2022, from https://cac.org/a-human-and-divine-pattern-2022-02-22/