Rest to Recover Relationship

The texts from the Roman Catholic Lectionary today invite us to reflect on the gift of Wisdom that we seek to apply in gratitude to our mission of compassion and care for all people.

Compassion for Cuba

The Reading from the First Letter of Kings presents the Early Promise of Solomon’s Reign.

* [3:1–15] The third major unit of the Solomon story depicts the bright beginning of his reign. It includes the narrator’s remarks about Solomon’s marriage and his building projects, and a divine appearance to Solomon. Compare 11:1–13, where the same themes recur, but in negative fashion. The story of the divine appearance is told also in 2 Chr 1:1–13. (1 Kings, CHAPTER 3 | USCCB, n.d.)

Psalm 119 delights in the law’s consolations and begs for wisdom to understand the precepts.

* [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them. (Psalms, PSALM 119 | USCCB, n.d.)

In the Gospel of Mark, Jesus interrupts the rest following the Return of the Twelve.

* [6:31–34] The withdrawal of Jesus with his disciples to a desert place to rest attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel; cf. Nm 27:17; Ez 34:15. (Mark, CHAPTER 6 | USCCB, n.d.)

Tom Lenz comments that what Jesus clearly taught his Apostles about dealing with stress is probably something we should pay attention to, as well. In our over-stimulated, constantly connected to electronic media-type world, Jesus teaches us to disengage from all the noise and retreat to a place where none of the distractions exist. It reminds me of Psalm 46:10, “Be still, and know that I am God.” We don’t need fancy equipment and expensive technology. We just need to be still.

There is one more piece to this Gospel reading that I also found strikingly wonderful. The final sentence tells us that even though Jesus and the Apostles retreated from the crowds and stress, they/it followed them. They “disembarked and saw the vast crowd.” This is so relatable. Sometimes we are only able to retreat for a short time, but the stressors still exist – almost like they follow us wherever we go. But “his [Jesus] heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.” Through the grace of God, their compassion, strength, and motivation were renewed. God did not abandon them. God provided them with what they needed to feel renewed and to keep doing the good work. What wonderful comfort that gives us today. (Lenz, n.d.)

Don Schwager quotes “The good shepherd feeds us with the words of God,” by Augustine of Hippo, 354-430 A.D.

"The pastures that this good shepherd has prepared for you, in which he has settled you for you to take your fill, are not various kinds of grasses and green things, among which some are sweet to the taste, some extremely bitter, which as the seasons succeed one another are sometimes there and sometimes not. Your pastures are the words of God and his commandments, and they have all been sown as sweet grasses. These pastures had been tasted by that man who said to God, 'How sweet are your words to my palate, more so than honey and the honeycomb in my mouth!' (Psalm 119:103)."(excerpt from Sermon 366.3) (Schwager, n.d.)

The Word Among Us Meditation on Mark 6:30-34 comments that Jesus invites us every day to come away with him. He might even lead us to spend a longer time—maybe a day or half day—on retreat with him.

 He loves to pour his life into you, to mold your heart, and to give you his strength.

Every day is a new opportunity to say yes to Jesus’ invitation. Will you hear his voice calling you to “rest a while” with him? You could begin as soon as you finish reading this meditation! Tell the Lord about your hopes for the day ahead; share what’s weighing on your heart; thank him for being so close to you. And if you are able, think about how, sometime in the near future, you might set aside a few hours, or even a whole day, to come away with him. You could spend some time at a local shrine or other holy place, or you could attend a Lenten retreat at your parish. Explore what’s going on near you in the coming weeks. Whatever you do, let Jesus fill and restore you.

“Lord, fill me with your life and your love, and empower me to serve your people.” (Meditation on Mark 6:30-34, n.d.)

Friar Jude Winkler comments that in 1 Kings Solomon goes to Gibeon and he dreams and he asks for wisdom so that he might rule the people well. Solomon became known as “the wisest of men”, with a knowledge of science, solutions to riddles, and even alchemy. Jesus takes the disciples to rest and it reminds us to pull back and recharge the batteries. Friar Jude notes that Jesus sees “sheep without a shepherd”, a role missing in the religious leaders of Israel, and a role that Jesus takes on personally and as a mission for His followers to care for the flock.

Father Richard Rohr, OFM, introduces Author J. Dana Trent who imagines the radical possibilities that could arise if we practiced communal Jubilee and Sabbath.

And Sabbath is practiced in community: “God did not give this commandment to a person but to a people, knowing that only those who rested together would be equipped to resist together,” Barbara Brown Taylor writes in The Christian Century. Keeping Sabbath not only prevents our own exhaustion but also defends against the exploitation of others.

Real Sabbath, Brown Taylor insists, is done in community each week and every seven years, Leviticus 25-style. Everyone and everything are affected: Land and animals are given rest; debts are forgiven; those who work in bondage (literally or metaphorically) are freed. It’s the kind of wild community cooperation we’ve come to expect from a triune God….

Sabbath as resistance is nearly impossible to practice in isolation. We must opt out of mammon to create new systems of care for the marginalized in our communities. Like Mohandas Gandhi’s satyagraha (“truth force”) movement, our positive duty is to create spaces that foster truth, love, nonviolence, fearlessness, tolerance, and the dissolution of the U.S. “caste” system. (Rohr, n.d.)

We implore the Spirit to sharpen our vision and understanding of the need for sabbath times to transform our somewhat distorted vision of the “good life” to see the people and situations we have excluded from our concerns.

References

Lenz, T. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved February 7, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-7-2026 

Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 7, 2026, from https://bible.usccb.org/bible/mark/6?30 

Meditation on Mark 6:30-34. (n.d.). Word Among Us. Retrieved February 7, 2026, from https://wau.org/meditations/2026/02/07/1495584/ 

1 Kings, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved February 7, 2026, from https://bible.usccb.org/bible/1kings/3?4 

Psalms, PSALM 119 | USCCB. (n.d.). Daily Readings. Retrieved February 7, 2026, from https://bible.usccb.org/bible/psalms/119?9 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 7, 2026, from https://cac.org/daily-meditations/sabbath-and-jubilee-economics-weekly-summary/ 

Schwager, D. (n.d.). Come Away and Rest a While. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 7, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Restoration and Rebellion

The texts from the Roman Catholic Lectionary today challenge us to openness to prompts of the Spirit that we may initially assess through our limited understanding and experience. 

Life in Restoration

The reading from the Prophet Ezekiel declares “they will be My people”

* [37:15–22] The symbolic action of joining two sticks into one continues Ezekiel’s description of God’s future saving action: the unification of Judah and Israel under an ideal ruler. (Ezekiel, CHAPTER 37, n.d.)

The response from the Prophet Jeremiah declares the Lord has ransomed Jacob.

* [31:2–3] Jeremiah describes the exiles of the Northern Kingdom on their way home from the nations where the Assyrians had resettled them (722/721 B.C.). The favor they discover in the wilderness is the appearance of the Lord (v. 3) coming to guide them to Jerusalem. Implicit in these verses is the presentation of the people’s return from captivity as a second exodus, a unifying theme in Second Isaiah (chaps. 40–55). (Jeremiah, CHAPTER 31 | USCCB, n.d.)

In the Gospel of John, the Pharisees plot to Kill Jesus.

* [11:48] The Romans will come: Johannine irony; this is precisely what happened after Jesus’ death.

* [11:49] That year: emphasizes the conjunction of the office and the year. Actually, Caiaphas was high priest A.D. 18–36. The Jews attributed a gift of prophecy, sometimes unconscious, to the high priest.

* [11:52] Dispersed children of God: perhaps the “other sheep” of Jn 10:16.

* [11:54] Ephraim is usually located about twelve miles northeast of Jerusalem, where the mountains descend into the Jordan valley.

* [11:55] Purify: prescriptions for purity were based on Ex 19:10–11, 15; Nm 9:6–14; 2 Chr 30:1–3, 15–18. (John, CHAPTER 11 | USCCB, n.d.)

Molly Mattingly asks how have our Lenten practices brought us closer to reconciliation and unity in our most trying times and relationships?

Luckily, God does not say in today’s readings that it’s all on us to bring about unity. It’s something God intends to do. This, I think, is where the Pharisees get tripped up: like most of humanity before and since their time, they act as though it’s all on them. When they hear that Jesus raised Lazarus from the dead, they operate out of fear and scarcity rather than love and abundance. They could have said, “Life itself is within his gift! What wonders will happen if everyone believes in him!” But instead they worry, “What if everyone believe in him? Our people will lose everything. We must use any means necessary to save the land and the nation that God gave us.” (Mattingly, 2025)

Don Schwager quotes “The crucifixion is always lived,” by Augustine of Hippo, 354-430 A.D.

"The crucifixion is something that must continue throughout our life, not for forty days only, although Moses, Elijah, and Christ fasted forty days. We are meant to learn from them not to cling to this present world or imitate what it says, but to nail our unregenerate selves to the cross." (excerpt from Sermon 205,1) (Schwager, n.d.)

The Word Among Us Meditation on John 11:45-56 comments that Caiaphas felt he had no choice but to send this innocent man to his death. But were these the only two options? Surely there was a third way! Caiaphas had likely heard enough about Jesus to sense that God was working through him. So why not try listening to him to see if he truly was the Messiah?

Every day we face choices, both large and small. Should I give up my free time to serve my spouse? Will I look the other way when I see a stranger in need? Can I say no to resentment and seek to forgive? When choices like these arise, let’s ask Jesus for his guidance and wisdom. We never have to feel stuck. Jesus always has a third way—the way of love.

“Lord Jesus, give me your heart—a heart of wisdom and compassion!” (Meditation on John 11:45-56, n.d.)

Friar Jude Winkler comments that the passage from Ezekiel follows his prediction of the dry bones coming to life as he foresees the restoration of one Israel, under the Covenant worshipping in the reconstructed Temple. The proposal of Caiaphas that Jesus should die was to prevent a rebellion and a destruction of the Nation by Rome. Friar Jude reminds us that Jesus died a spiritual death to free us from sin as we prepare for Holy Week and relive Jesus Passion.

Fr. Richard Rohr, OFM, introduces Spiritual writer Christine Valters Paintner who suggests we might adopt the desert practice of asking for a “word”. Repeated often in the Sayings of the Desert Fathers … this tradition of asking for a word was a way of seeking something on which to ponder for many days, weeks, months, sometimes even a whole lifetime. The word was often a short phrase to nourish and challenge the receiver. The word was meant to be wrestled with and slowly grown into….

As you work through the wisdom of the desert fathers and mothers, consider releasing your thinking mind and enter into a space of receiving. Imagine yourself in the story and ask for your own life-giving word. The word might be an insight from the text. It might come in that time of stillness or it might arrive later in the day in the form of a line of poetry, wisdom offered from an unexpected source, a dream symbol, or an image you stumble upon that seizes your imagination.  

I often ask for a word as I take my daily walks. I listen for what the trees and pigeons might have to offer me. When I receive a word, often it is confirmed through synchronicities that continue to appear to me. The purpose of the word is to simply hold it in your heart, turning it over and over, pondering, but not analyzing it. Give it space within you to speak. (Rohr, n.d.)

We ponder the political and religious environment that Jesus encountered in Jerusalem and seek a “word”, inspired by the Spirit, to carry during the representation of Jesus' Passion during Holy Week.

References

Ezekiel, CHAPTER 37. (n.d.). USCCB. Retrieved April 12, 2025, from https://bible.usccb.org/bible/ezekiel/37?21 

Jeremiah, CHAPTER 31 | USCCB. (n.d.). Daily Bible Readings. Retrieved April 12, 2025, from https://bible.usccb.org/bible/jeremiah/31?10 

John, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved April 12, 2025, from https://bible.usccb.org/bible/john/11?45 

Mattingly, M. (2025, April 12). Creighton U. Daily Reflection. Online Ministries. Retrieved April 12, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/041225.html 

Meditation on John 11:45-56. (n.d.). The Word Among Us: Homepage. Retrieved April 12, 2025, from https://wau.org/meditations/2025/04/12/1245712/ 

Rohr, R. (n.d.). Wisdom of the Desert: Weekly Summary. Center for Action and Contemplation. Retrieved April 12, 2025, from https://cac.org/daily-meditations/ 

Schwager, D. (n.d.). They Took Counsel How to Put Him to Death. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 12, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr12 

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