Sharing Sorrow

The texts from the Roman Catholic Lectionary today, Memorial of Our Lady of Sorrows, challenge us to be ready to share love and compassion with people we encounter in sorrow.

St. Mary's Basilica 

In the Reading from the Letter to the Hebrews, Jesus offered prayers.

* [5:7] He offered prayers…to the one who was able to save him from death: at Gethsemane (cf. Mk 14:35), though some see a broader reference (see note on Jn 12:27).

* [5:8] Son though he was: two different though not incompatible views of Jesus’ sonship coexist in Hebrews, one associating it with his exaltation, the other with his preexistence. The former view is the older one (cf. Rom 1:4). (Hebrews, CHAPTER 5 | USCCB, n.d.)

The Reading from the First Letter to Timothy, concerns Prayer and Conduct.

* [2:1–7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the LORD is our God, the LORD alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.

* [2:6] The testimony: to make sense of this overly concise phrase, many manuscripts supply “to which” (or “to whom”); two others add “was given.” The translation has supplied “this was.” (1 Timothy, CHAPTER 2 | USCCB, n.d.)

Psalm 28 is a lament asking not to be punished with the wicked.

* [Psalm 28] A lament asking that the psalmist, who has taken refuge in the Temple (Ps 28:2), not be punished with the wicked, who are headed inevitably toward destruction (Ps 28:1, 3–5). The statement of praise is exceptionally lengthy and vigorous (Ps 28:6–7). The Psalm ends with a prayer (Ps 28:8–9). (Psalms, PSALM 28 | USCCB, n.d.)

The Gospel of Luke presents a prophecy that Mary herself will not be untouched by the various reactions to the role of Jesus.

* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2 | USCCB, n.d.)

The Gospel of John, describes the Role of Mary in the Crucifixion of Jesus.

* [19:25] It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40).

* [19:26–27] This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled. (John, CHAPTER 19 | USCCB, n.d.)

Rev. George Meze, SJ, comments that “A few years ago, my aunt was dying, having lost both her kidneys. I longed to visit her, but I dreaded the encounter. I feared our time together would be filled only with weeping, and I worried that my presence might deepen her sorrow rather than bring comfort. Questions troubled me: How will I bear her pain? Will I only make things worse?”

Through much prayer and by drawing inspiration from Mother Mary standing by her Son at the cross, I gathered the courage to go. To my surprise, the visit became an encounter filled with love. Yes, there were tears, but there was also joy—laughter, deep bonding, and the warmth of shared presence. My aunt’s face shone with radiance as we spent time together. In those tears of sorrow, love gave way to consolation, and God’s presence filled our conversation.

As disciples of Christ, are we not called to share in the sufferings of others? Just as Christ comes to lift our burdens, we too are invited to stand with others in their pain—to support, to console, and sometimes simply to be present, even when we cannot take their sorrow away. (Meze, n.d.)

Don Schwager quotes “Mary stood at the cross with her Son Jesus,” by Ambrose of Milan, 339-397 A.D.

"Mary, the mother of the Lord, stood by her Son's cross. No one has taught me this but the holy Evangelist John. Others have related how the earth was shaken at the Lord's passion, the sky was covered with darkness, the sun withdrew itself (Matthew 27:45) and how the thief was, after a faithful confession, received into paradise (Luke 23:43). John tells us what the others have not told, how the Lord while fixed on the cross called to his mother. He thought it was more important that, victorious over his sufferings, Jesus gave her the offices of piety than that he gave her a heavenly kingdom. For if it is the mark of religion to grant pardon to the thief, it is a mark of much greater piety that a mother is honored with such affection by her Son. 'Behold,' he says, 'your son.' ...'Behold your mother.' Christ testified from the cross and divided the offices of piety between the mother and the disciple...

"Nor was Mary below what was becoming the mother of Christ. When the apostles fled, she stood at the cross and with pious eyes beheld her Son's wounds. For she did not look to the death of her offspring but to the salvation of the world. Or perhaps, because that 'royal hall' [Mary as bearer of the divine King] knew that the redemption of the world would be through the death of her Son, she thought that by her death she also might add something to that universal gift. But Jesus did not need a helper for the redemption of all, who saved all without a helper. This is why he says, 'I am counted among those who go down to the pit. I am like those who have no help' (Psalm 88:4-5). He received indeed the affection of his mother but sought not anothers help. Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue. For neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son." (excerpt from LETTER 63.109-11) (Schwager, n.d.)

The Word Among Us Meditation on John 19:25-27 comments that, in today’s Gospel, we find Mary standing by the cross and watching as Jesus dies in agony. From the cross, Jesus sees his mother and John, his disciple, beside her. He tells his mother, “Woman, behold, your son” and tells John, “Behold, your mother” (John 19:26, 27). Through these words, Mary became our Mother of Sorrows.

Loving mother that she is, Mary gathers all your needs and presents them to Jesus in heaven. As she interceded to him on behalf of the married couple at Cana, she now intercedes for you (John 2:3). So ask for Mary’s help, and know that she will never abandon you.

“Our Lady of Sorrows, pray for us!” (Meditation on John 19:25-27, n.d.)

Friar Jude Winkler comments on the prayer in 1 Timothy for everyone and especially people in authority. We should be One and live in a Way that people sense our message is true. In the Gospel of John, Jesus, on the cross, declares “Mother behold your son”. At the surface, The Beloved should care for Mary as an adopted next of Kin. Friar Jude explains a connection to Levirate marriage in that Jesus marries Church on the Cross not only to take care of Mary but to raise Christians for the Church, as Mother of the King and the Mother of the Church. Traditionally, John, but may be ourselves called to be the brothers and sisters of Jesus. In the Gospel of Luke, Mary is connected to the Fall and Rise of many and to a Sword, of sorrow traditionally, but in another interpretation the Sword refers to the Word that would pierce where we think, involving discernment to believe the impossible about her Son. Friar Jude reminds us that it was a very far leap to “Son of God” from “Messiah” for Mary. Luke portrays Mary as the perfect disciple.

Father Richard Rohr, OFM, speaks on Jesus’ command to love one another in John’s Gospel. The energy with which we do things matters. To be in love is to be standing in a different space. Love is not only what we do; it’s how we do it.

Jesus says, “I’ll be with you only a little while longer, so I’m going to leave a sign that I’m still here. I’m going to reveal myself in the presence of loving people” (John 13:33–35, Richard’s paraphrase). That’s the only way anyone can know God. If we’ve never let anyone love us, and if we’ve never let love flow through us—gratuitously, generously, undeservedly—toward others, then we can’t possibly know who God is. God is just a theory or abstraction. If “God is love” (1 John 4:8) then those who live in love, live in God, and know God experientially. There’s no other way we can know who God is—or who we truly are—but to love and be loved. Take that as an absolute! 

Love is not something we decide to do now and then. Love is who we are! Our basic, foundational existence—created in the image of the Trinity—is love. Remember, Trinity is saying that God is not an isolated divine being. God is a quality of relationship itself, an event of communion, an infinite flow of outpouring. God is an action more than a substance, to put it succinctly. (Rohr, n.d.)

We seek inspiration from the Spirit to let love flow through us particularly when we are called to walk in support by sharing sorrow with our brothers and sisters on our journey.

References

Hebrews, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/hebrews/5?7 

John, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/john/19?25 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/luke/2?33 

Meditation on John 19:25-27. (n.d.). Word Among Us Homepage. Retrieved September 15, 2025, from https://wau.org/meditations/2025/09/15/1383098/ 

Meze, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved September 15, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-15-2025 

1 Timothy, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/1timothy/2?1 

Psalms, PSALM 28 | USCCB. (n.d.). Daily Readings. Retrieved September 15, 2025, from https://bible.usccb.org/bible/psalms/28?2 

Rohr, R. (n.d.). A Choice for Love. Center for Action and Contemplation. Retrieved September 15, 2025, from https://cac.org/daily-meditations/a-choice-for-love/ 

Schwager, D. (n.d.). Standing by the Cross of Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 15, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=sep15a 

Covenant and Conduct

The texts from the Roman Catholic Lectionary today remind us of the ancient Covenant within which we are given responsibility to share our relationship with God in a manner that attends to the suffering and need of all His Children.

Covenant in Care

The reading from the Book of Genesis proclaims the Covenant with Abram.

* [15:6] Abraham’s act of faith in God’s promises was regarded as an act of righteousness, i.e., as fully expressive of his relationship with God. St. Paul (Rom 4:1–25; Gal 3:6–9) makes Abraham’s faith a model for Christians.

* [15:9–17] Cutting up animals was a well-attested way of making a treaty in antiquity. Jer 34:17–20 shows the rite is a form of self-imprecation in which violators invoke the fate of the animals upon themselves. The eighth-century B.C. Sefire treaty from Syria reads, “As this calf is cut up, thus Matti’el shall be cut up.” The smoking fire pot and the flaming torch (v. 17), which represent God, pass between the pieces, making God a signatory to the covenant. (Genesis, CHAPTER 15 | USCCB, n.d.)

Psalm 27 is a Triumphant Song of Confidence.

* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3). (Psalms, PSALM 27 | USCCB, n.d.)

The reading from the Letter of Paul to the Philippians contrasts Wrong Conduct and Our Goal.

* [3:17–21] Paul and those who live a life centered in Christ, envisaging both his suffering and resurrection, provide a model that is the opposite of opponents who reject Christ’s cross (cf. 1 Cor 1:23).

* [3:17] Being imitators of me: not arrogance, but humble simplicity, since all his converts know that Paul is wholly dedicated to imitating Christ (1 Cor 11:1; cf. also Phil 4:9; 1 Thes 1:6; 2 Thes 3:7, 9; 1 Cor 4:6).

* [3:20] Citizenship: Christians constitute a colony of heaven, as Philippi was a colonia of Rome (Acts 16:12). The hope Paul expresses involves the final coming of Christ, not a status already attained, such as the opponents claim. (Philippians, CHAPTER 3 | USCCB, n.d.)

The Gospel of Luke presents the Transfiguration.

* [9:28–36] Situated shortly after the first announcement of the passion, death, and resurrection, this scene of Jesus’ transfiguration provides the heavenly confirmation to Jesus’ declaration that his suffering will end in glory (Lk 9:32); see also notes on Mt 17:1–8 and Mk 9:2–8.

* [9:28] Up the mountain to pray: the “mountain” is the regular place of prayer in Luke (see Lk 6:12; 22:39–41).

* [9:30] Moses and Elijah: the two figures represent the Old Testament law and the prophets. At the end of this episode, the heavenly voice will identify Jesus as the one to be listened to now (Lk 9:35). See also note on Mk 9:5.

* [9:31] His exodus that he was going to accomplish in Jerusalem: Luke identifies the subject of the conversation as the exodus of Jesus, a reference to the death, resurrection, and ascension of Jesus that will take place in Jerusalem, the city of destiny (see Lk 9:51). The mention of exodus, however, also calls to mind the Israelite Exodus from Egypt to the promised land.

* [9:32] They saw his glory: the glory that is proper to God is here attributed to Jesus (see Lk 24:26).

* [9:33] Let us make three tents: in a possible allusion to the feast of Tabernacles, Peter may be likening his joy on the occasion of the transfiguration to the joyful celebration of this harvest festival.

* [9:34] Over them: it is not clear whether them refers to Jesus, Moses, and Elijah, or to the disciples. For the cloud casting its shadow, see note on Mk 9:7.

* [9:35] Like the heavenly voice that identified Jesus at his baptism prior to his undertaking the Galilean ministry (Lk 3:22), so too here before the journey to the city of destiny is begun (Lk 9:51) the heavenly voice again identifies Jesus as Son. Listen to him: the two representatives of Israel of old depart (Lk 9:33) and Jesus is left alone (Lk 9:36) as the teacher whose words must be heeded (see also Acts 3:22).

* [9:36] At that time: i.e., before the resurrection. (Luke, CHAPTER 9 | USCCB, n.d.)

Edward Morse comments that encountering God, who is neither safe nor tame, is not a ticket to safety and security in this life.  Yet, with the Psalmist, we cry out in faith seeking His deliverance and comfort in the midst of uncertainties, knowing somehow that we are not alone and that He is truly good: “I believe that I shall see the bounty of the LORD in the land of the living.”

During this Lenten journey, let us listen intently with Peter.  Let us have a holy fear, not like those about whom Paul writes in his letter, whose end is destruction and who follow their own pleasure.  Let us also join with Abraham in holding on to God’s faithfulness and goodness, even in the midst of our weakness and our fears.   We fool ourselves by thinking we need to know everything before we can proceed, as such certainty is unattainable.  Let us instead cultivate wonder, through which we may open our souls to learn and grow as God allows us to encounter Him as we journey onward.  Thanks be to God. (Morse, n.d.)

Don Schwager quotes “The transfiguration of Jesus,” by Origen (185-254 AD).

"Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both 'according to the flesh' and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light (Romans 13:12). They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness." (excerpt from COMMENTARY ON MATTHEW 12.37) (Schwager, n.d.)

The Word Among Us Meditation on Luke 9:28-36 comments that today’s Gospel describing the Transfiguration is a revelation of who Jesus truly is. As Luke describes it, “His face changed in appearance and his clothing became dazzling white” (9:29).

Today, imagine yourself on Mount Tabor with Peter, John, and James. What does Jesus’ face look like? How bright is his clothing? Think about what you might say to him. Above all, be sure to thank him from the bottom of your heart for being willing to die so that you might live!

“Jesus, let me see your glory today.” (Meditation on Luke 9:28-36, n.d.)

Friar Jude Winkler comments on the blessing and curses of the Covenant with Abraham that contrast the descendants promised with being torn asunder. Paul expresses his affection for the Phillippians who are now suffering and his encouragement that they should not live for the values of the world. Friar Jude notes the special privilege of Moses and Elijah in their connection to heaven.

Fr. Richard Rohr, OFM, invites us to consider how well we love others, especially the stranger.

One would think that people who insist they believe in one God would understand that everyone on Earth is equally a child of that one God. Christians ought to be first in line to cross artificial boundaries created by nation states, class systems, cultures, and even religions. Often, we’re the last! It makes one wonder if we believe what we say we believe. Religion too often becomes the way to defend the self instead of the way to “let go of the self” as Jesus forthrightly taught (see Luke 9:23). [1] (Rohr, n.d.)

Pope Francis reminds Christians of their duty to welcome the stranger:

Let us concentrate on these words of Jesus: “I was a stranger and you welcomed me, I was naked and you clothed me” (Matthew 25:35–36). In our time, charitable action regarding foreigners is more relevant than ever. The economic crisis, armed conflicts, and climate change have forced many people to emigrate. However, migration is not a new phenomenon; it is part of the history of humanity. It is a lack of historical memory to think that this phenomenon has arisen only in recent years…. (Rohr, n.d.)

We ponder the revelation of the nature of Christ in the Transfiguration and the connection to our Christian mission to care for our brothers and sisters everywhere.

References

Genesis, CHAPTER 15 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 16, 2025, from https://bible.usccb.org/bible/genesis/15?5 

Luke, CHAPTER 9 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 16, 2025, from https://bible.usccb.org/bible/luke/9?28 

Meditation on Luke 9:28-36. (n.d.). The Word Among Us. Retrieved March 16, 2025, from https://wau.org/meditations/2025/03/16/1227592/ 

Morse, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved March 16, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/031625.html 

Philippians, CHAPTER 3 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 16, 2025, from https://bible.usccb.org/bible/psalms/27?1 

Psalms, PSALM 27 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 16, 2025, from https://bible.usccb.org/bible/psalms/27?1 

Rohr, R. (n.d.). A Biblical Command. CAC Daily Reflection. Retrieved March 16, 2025, from https://cac.org/daily-meditations/a-biblical-command/ 

Schwager, D. (n.d.). Jesus Transfigured in Glory. Retrieved March 16, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=mar16