Mercy and Transformation

The texts from the Roman Catholic Lectionary today invite us to accept the challenge to expect the triumph of love and peace as we strive to choose forgiveness and mercy as our response to the failings of the people in our environment.

Choose Mercy

The reading from the Prophet Isaiah expresses Promises of Redemption and Restoration.

* [43:14–17] The destruction of Babylon is described in language that recalls the drowning of the Egyptian army in the Red Sea (Ex 14–15).

* [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). (Isaiah, CHAPTER 43, n.d.)

Psalm 126 proclaims a Harvest of Joy.

* [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). (Psalms, PSALM 126, n.d.)

In the reading from the Letter to the Philippians, Paul urges pressing towards the Goal; Forward in Christ.

* [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. (Philippians, CHAPTER 3, n.d.)

In the Gospel of John, Jesus addresses a Woman Caught in Adultery.

* [7:53–8:11] The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts. A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after Jn 7:36 or at the end of this gospel, or after Lk 21:38, or at the end of that gospel. There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Lk 21: but it was probably inserted here because of the allusion to Jer 17:13 (cf. note on Jn 8:6) and the statement, “I do not judge anyone,” in Jn 8:15. The Catholic Church accepts this passage as canonical scripture. (John, CHAPTER 8, n.d.)

Rashmi Fernando, S.J. comments that this passage is a powerful reflection on the nature of God’s mercy. 

Jesus does not deny the seriousness of sin but prioritizes redemption over retribution. His words invite us to reflect on our own tendency to judge others while overlooking our faults. More importantly, they remind us that no one is beyond the reach of God’s grace. Just as the woman was given a new chance, we too are called to rise from our past and walk forward in transformation.

In this Lenten season, these readings encourage us to embrace God’s invitation to renewal. Whether by letting go of past burdens, striving forward in faith, or showing mercy to others, we are reminded that God is always making a way for us, offering rivers in the wasteland of our lives. (Fernando, n.d.)

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) (Schwager, n.d.)

The Word Among Us Meditation on Philippians 3:8-14 comments that St. Paul’s description of his life in Christ can sound like a burdensome set of rules: accept the loss of all things; share in Jesus’ sufferings; forget what lies behind; strain toward God’s upward calling.

But Paul was happy to do all of this. Why?

How have you encountered Jesus? You might have decided to give your life completely to him at a pivotal point. You might have brought a burdensome sin to Confession and been convinced of God’s forgiveness and love. Maybe you’re longing for an even deeper encounter right now!

These experiences can change your heart and shape your perspective. They make losing your life for Jesus—even when it involves difficulty—completely worth it! You, like Paul, can hold onto the “supreme good of knowing Christ Jesus [your] Lord” (Philippians 3:8).

“Jesus, I will follow you!” (Meditation on Philippians 3:8-14, n.d.)

Friar Jude Winkler comments on the sense among the exiles in Babylon that perhaps Yahweh was not as powerful as the Babylonian gods and the response of Isaiah to prophecy a greater return than the Exodus from Egypt. The exhortation of Paul to the Phillippians shows a deeper humility as he admits not being there yet and urges his audience to follow him. Friar Jude explains how the passage is ill fitting in John as he notes the cleverness of Jesus in addressing the sin of the woman without her being condemned to death.

Fr. Richard Rohr, OFM, considers the desert mystics foundational contributors to his lineage of faith. The period of early Christianity is one of the key building blocks in his lineage of faith. It’s an overlooked area for much of the Roman Church and its child, Protestantism. With the self-sufficiency and arrogance that has often characterized the West, we have proceeded as if the first centuries of Christianity were unimportant, or not part of the essential Christ mystery. The very things the early Christians emphasized—such as the prayer of quiet, divinization, universal restoration, and the importance of practice—are some of the most neglected parts of the Western Church. 

After the legitimation and, some would say, the co-opting of Christianity by the Roman Empire in the 4th century, many Christians fled to the deserts of Egypt, Palestine, Syria, and Cappadocia (Eastern Turkey). We call these men and women the desert fathers and mothers (or abbas and ammas). The desert Christians emphasized lifestyle practice, an alternative to empires and their economies, psychologically astute methods of prayer, and a very simple spirituality of transformation into Christ. The desert communities grew out of informal gatherings of monastics and functioned much like families. This tradition preceded the emergence of systematic theology and the later Church councils. Since the desert monks often lacked formal education, they told stories, much as Jesus did, to teach about ego, love, virtue, surrender, peace, divine union, and inner freedom. [1] (Rohr, n.d.)

We embrace the guidance of the Spirit on our journey and accept, like Paul, that we need the continued Presence of Christ to transform our legalism and doubt to forgiveness, faith, and mercy.

References

Fernando, R. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved April 6, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/040625.html 

Isaiah, CHAPTER 43. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/isaiah/43?16 

John, CHAPTER 8. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/john/8?1 

Meditation on Philippians 3:8-14. (n.d.). The Word Among Us: Homepage. Retrieved April 6, 2025, from https://wau.org/meditations/2025/04/06/1241630/ 

Philippians, CHAPTER 3. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/philippians/3?8 

Psalms, PSALM 126. (n.d.). USCCB. Retrieved April 6, 2025, from https://bible.usccb.org/bible/psalms/126?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved April 6, 2025, from https://cac.org/daily-meditations/a-radical-foundation/ 

Schwager, D. (n.d.). Go, and Do Not Sin Again. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 6, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr6 

Return in God’s Favour

The texts from the Roman Catholic Lectionary today invite us to ponder the goodness and healing we have experienced and how we might share our blessings with others.

The Way of Restoration

The reading from the Book of the Prophet Isaiah prophesies the Return of the Redeemed to Zion.

* [35:1–10] This chapter contains a number of themes similar to those in Deutero-Isaiah (chaps. 40–55), for example, the blossoming of the wilderness (vv. 1–2; cf. 41:18–19), which is now well-irrigated (v. 7; cf. 43:19–20); sight to the blind (vv. 5–6; cf. 42:7, 16); a highway in the wilderness (v. 8; cf. 41:3); and the return of the redeemed/ransomed to Zion (vv. 9–10; cf. 51:11). Nevertheless, it forms a unit with chap. 34 (see note on 34:1–35:10) and reflects, along with that chapter, themes found in chaps. 1–33. (Isaiah, CHAPTER 35 | USCCB, n.d.)

Psalm 85 is a prayer for the Restoration of God’s Favour.

* [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9). (Psalms, PSALM 85 | USCCB, n.d.)

In the Gospel of Luke, Jesus Heals a Paralytic.

* [5:19] Through the tiles: Luke has adapted the story found in Mark to his non-Palestinian audience by changing “opened up the roof” (Mk 2:4, a reference to Palestinian straw and clay roofs) to through the tiles, a detail that reflects the Hellenistic Greco-Roman house with tiled roof.

* [5:20] As for you, your sins are forgiven: literally, “O man, your sins are forgiven you.” The connection between the forgiveness of sins and the cure of the paralytic reflects the belief of first-century Palestine (based on the Old Testament: Ex 20:5; Dt 5:9) that sickness and infirmity are the result of sin, one’s own or that of one’s ancestors (see also Lk 13:2; Jn 5:14; 9:2). (Luke, CHAPTER 5 | USCCB, n.d.)

Suzanne Braddock comments that we all have a journey to make.

Pondering my journey in life, I realize it has had many different paths, yet all of them have ultimately led me to God, each in its unique way. Even the detours have taught me the direction better taken. But then I acknowledge that even those wandering side trips have taught me perhaps more and better than if I had stayed on “the holy way.” As I grow older, I see God’s hand in all I have done or has been done to me, and in all these I see what they all were- streams bursting forth in the desert, burning sands turned to pools.

I believe the optimism of Isaiah’s prophecies is real, not whistling in the wind. For all the evil we see in the world today, I believe there is even more goodness and love, God here with us. “Those whom the Lord has ransomed will return and enter Zion singing, crowned with everlasting joy…..sorrow and mourning will flee.”

“Behold, our Savior will come; you need no longer fear.”  Isaiah 35:4 (Braddock, 2023)

Don Schwager quotes  “Jesus heals spiritually and physically,” by Cyril of Alexandria (376-444 AD).

"When the Savior says to him, 'Man, your sins are forgiven you,' he addresses this to humankind in general. For those who believe in him, being healed of the diseases of the soul, will receive forgiveness of the sins which they formerly committed. He may also mean this: 'I must heal your soul before I heal your body. If this is not done, by obtaining strength to walk, you will only sin more. Even though you have not asked for this, I as God see the maladies of the soul which brought on you this disease.'"(excerpt from COMMENTARY ON LUKE, HOMILY 12) (Schwager, 2023)

The Word Among Us Meditation on Luke 5:17-26 comments that the power of the Lord was with Jesus as he healed body and mind. Jesus simply spoke, and the man stood up without hesitation. Both his body and his heart were set free. Years of suffering and pain were gone in an instant, and he couldn’t help but glorify God (Luke 5:25).

Jesus’ healing power is at work in you as you come to him in prayer for yourself or when you lay your loved ones at Jesus’ feet and ask for relief. It’s there as you trust that the Lord will bring freedom and peace.

Jesus’ power is with you today. So let his word stir your faith. Let him forgive your sins and heal you in both body and mind.

“Jesus, help me to trust in the power of the Lord that is with you as you walk with me today.” (Meditation on Luke 5:17-26, n.d.)

Friar Jude Winkler comments that Isaiah 35 tells of a time when the kingdom of Israel will be restored after the destruction of the Assyrians. The vindication is resonant with the role of the goel in Hebrew tradition who will help you in need. The goel God will rescue us from everything that threatens us. Friar Jude notes that the people are filled with awe and wonder but the leaders did not celebrate the good fortune of the man.

Fr. Richard Rohr, OFM, introduces CAC staff member Mike Petrow who connects God’s plan for the universal healing of the world with the prophetic work we do. While prophecy is often defined as “speaking truth to power,” this is an incomplete notion, being merely social criticism. Prophecy is speaking truth to power on behalf of a divine vision of wholeness. This vision comes from contemplation and the love it reveals.

Tracing our alternative orthodoxy back to its roots in the prophetic tradition, we see that action and contemplation are, in fact, inseparable. They are the inhalation and exhalation of divine love. Contemplation calls us to active love. Our Jewish family identifies this as the tikkun olam, the fixing of the world. The early church termed it the apokatastasis, or the restoring of all things.

The Living School [and the CAC as a whole] teaches that this begins with us individually. If it is true that hurting people hurt people, then it must also be true that healing people heal people. Origen (185–254 CE) claimed the skandala—the scars and scandals in our lives—dig out the deep meaning. Our hurts become “health-bestowing wounds,” the source of our individual spiritual genius, which shapes the unique work we are called to do in the world. It’s our wounds that lead to wisdom and teach us, ultimately, how to love and heal the world. (Rohr, 2023)

We seek the inspiration of the Spirit to reveal the message of hope and peace for others that lies in our personal experience of God’s Favour.

References

Braddock, S. (2023, December 11). Creighton U. Daily Reflection. Online Ministries. Retrieved December 11, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/121123.html 

Isaiah, CHAPTER 35 | USCCB. (n.d.). Daily Readings. Retrieved December 11, 2023, from https://bible.usccb.org/bible/isaiah/35?1 

Luke, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved December 11, 2023, from https://bible.usccb.org/bible/luke/5?17 

Meditation on Luke 5:17-26. (n.d.). The Word Among Us: Homepage. Retrieved December 11, 2023, from https://wau.org/meditations/2023/12/11/846502/ 

Psalms, PSALM 85 | USCCB. (n.d.). Daily Readings. Retrieved December 11, 2023, from https://bible.usccb.org/bible/psalms/85?9 

Rohr, R. (2023, December 11). Love Now and Later — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 11, 2023, from https://cac.org/daily-meditations/love-now-and-later/ 

Schwager, D. (2023, March 2). Your God Will Come and Save You. Daily Scripture net. Retrieved December 11, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=dec11