Judgement, Persecution and Destruction

The texts from the Roman Catholic Lectionary today recall the Destruction and Disaster of Biblical Wars in contrast with Jesus' love and compassion.

Upend notions of retributive justice

The Reading from the Book of Daniel describes The Seventy Weeks of Years.

* [9:2] Seventy years: Jeremiah was understood to prophesy a Babylonian captivity of seventy years, a round number signifying the complete passing away of the existing generation (Jer 25:11; 29:10). On this view Jeremiah’s prophecy was seen to be fulfilled in the capture of Babylon by Cyrus and the subsequent return of the Jews to Palestine. However, the author of Daniel, living during the persecution of Antiochus, extends Jeremiah’s number to seventy weeks of years (Dn 9:24), i.e., seven times seventy years, to encompass the period of Seleucid persecution. (Daniel, CHAPTER 9 | USCCB, n.d.)

Psalm 79 laments the destruction of Jerusalem by the Babylonian army in 587 B.C.

* [Psalm 79] A communal lament complaining that the nations have defiled the Temple and murdered the holy people, leaving their corpses unburied (Ps 79:1–4). The occasion is probably the destruction of Jerusalem by the Babylonian army in 587 B.C. The people ask how long the withdrawal of divine  favor will last (Ps 79:5), pray for action now (Ps 79:6–7), and admit that their own sins have brought about the catastrophe (Ps 79:8–9). They seek to persuade God to act for reasons of honor: the nations who do not call upon the Name are running amok (Ps 79:6); the divine honor is compromised (Ps 79:1, 10, 12); God’s own servants suffer (Ps 79:2–4, 11). (Psalms, PSALM 79 | USCCB, n.d.)

The “Sermon on the Plain” in the Gospel of Luke exhorts us to avoid Judging Others.

* [6:20–49] Luke’s “Sermon on the Plain” is the counterpart to Matthew’s “Sermon on the Mount” (Mt 5:1–7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (Lk 6:20–22) and ends with the parable of the two houses (Lk 6:46–49). Almost all the words of Jesus reported by Luke are found in Matthew’s version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., Mt 5:17–20; 6:1–8, 16–18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the “Sermon on the Mount” is considerably longer. Luke’s sermon may be outlined as follows: an introduction consisting of blessings and woes (Lk 6:20–26); the love of one’s enemies (Lk 6:27–36); the demands of loving one’s neighbor (Lk 6:37–42); good deeds as proof of one’s goodness (Lk 6:43–45); a parable illustrating the result of listening to and acting on the words of Jesus (Lk 6:46–49). At the core of the sermon is Jesus’ teaching on the love of one’s enemies (Lk 6:27–36) that has as its source of motivation God’s graciousness and compassion for all humanity (Lk 6:35–36) and Jesus’ teaching on the love of one’s neighbor (Lk 6:37–42) that is characterized by forgiveness and generosity. (Luke, CHAPTER 6 | USCCB, n.d.)

Rev. Elvin Cardoso, SJ, comments that forgiving small hurts may seem manageable, like a harsh word from a spouse, an embarrassing moment at work, or a misunderstanding among friends. But what about deeper wounds?

“Stop judging… stop condemning… forgive and you will be forgiven” (Lk 6:37). These words feel counterintuitive in a world driven by retaliation and fear. But spiritually, we know the truth: we all miss the mark. We all depend daily on forgiveness. And God never withholds it. Divine love always precedes our efforts; it is the source from which our mercy flows. The mercy we receive is universal, constant, and unconditional. If we are created in God’s likeness, then such mercy is deeply rooted within us to be shown to others as well.

The message of the readings today, then, is this revelation: we are loved beyond measure. From that overflowing love, we are empowered to love and forgive beyond what seems humanly possible. To be merciful as the Father is merciful is our challenge, our calling, and our hope—not just for today or during Lent, but to be practiced every day. (Cardoso, n.d.)

Don Schwager quotes The Practice of Mercy, by Augustine of Hippo, 354-430 A.D.

"The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: 'Forgive, and you shall be forgiven; give, and it shall be given to you.' This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God. There is something holding us back, which has to be loosed so that our sight may break through to the light. In connection with this the Lord said, 'Give alms, and behold, all things are clean to you.' Therefore the next and sixth step is that cleansing of the heart." (excerpt from Letter 171A.2) (Schwager, n.d.)

Friar Jude Winkler comments that Daniel offers a penitential prayer for the suffering of those who have sinned but now he seeks “hesed”, covenant love and “emet” faithfulness as characteristics of God in Hebrew faith. Punishment is meant to be therapeutic, calling us back and we can't do it on our own. Rejecting judging means we cannot judge people as evil but as broken. We can give of ourselves in forgiveness and we are free of the burden of rancour on our hearts. Friar Jude notes that God fills our heart with the overflowing love and our ability to accept or reject God's Love increases or decreases with our choice to act with love or retribution.

The Word Among Us Meditation on Luke 6:36-38 comments that Jesus warns us, “The measure with which you measure will in return be measured out to you” (Luke 6:38). He would much rather have us treat one another with mercy, even to the point where he promises, “Forgive and you will be forgiven” (6:37).

Above all, think about the way he forgave those who condemned him to death, those who nailed his hands and feet to the cross, and those who stood by and jeered and taunted him while he hung there (Luke 23:34). Jesus’ persecutors were acting cruelly, no doubt, but they were blinded by their ignorance and their inability to see in Jesus the mercy that could set them free. And so many times, this is true of us—we condemn because we cannot see. We cannot see the whole person we are condemning, and we cannot see the image of God in them. May the Lord open our eyes and teach us to see through his eyes of mercy!

“Jesus, teach me to be merciful as you are merciful!” (Meditation on Luke 6:36-38, n.d.)

Fr. Richard Rohr, OFM, considers how God used the prophets to upend notions of retributive justice, which prevail in most cultures to this day.

By his final verses, Amos sees God as more merciful and more compassionate, even as he continues to lament Israel’s foolishness and failures:

That day I will re-erect the tottering hut of David,

Make good the gaps in it,

Restore the ancient ruins,

And rebuild its ancient ruins (Amos 9:11).

Amos is inaugurating a revolution in our understanding of how divine love operates among us. This is no longer retribution or punishment, but a full reordering. It is such divine extravagance, a philosophy of “love them into loving me back”, that sets the pattern for all the prophets to follow. He represents a strong and clear movement away from retribution and punishment to what will become a new covenant of restorative justice that we see worked out in Isaiah, Jeremiah, Ezekiel, and, of course, in the life of Jesus. This changes everything, or at least it should. (Rohr, n.d.)

We implore the Spirit, in a world driven by retaliation and fear, to guide us in expressing a philosophy of “love them into loving me back” as we advocate for peace and reconciliation for all people through our observance of Lent and Ramadan.

References

Cardoso, E. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 2, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-2-2026 

Daniel, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved March 2, 2026, from https://bible.usccb.org/bible/daniel/9?4 

Luke, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved March 2, 2026, from https://bible.usccb.org/bible/luke/6?36 

Meditation on Luke 6:36-38. (n.d.). Word Among Us. Retrieved March 2, 2026, from https://wau.org/meditations/2026/03/02/1511131/ 

Psalms, PSALM 79 | USCCB. (n.d.). Daily Readings. Retrieved March 2, 2026, from https://bible.usccb.org/bible/psalms/79?8 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. A Prophet’s Call for Justice. Retrieved March 2, 2026, from https://cac.org/daily-meditations/a-prophets-call-for-justice/ 

Schwager, D. (n.d.). Be Merciful as Your Father Is Merciful. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 2, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Children and the Kingdom

The texts from the Roman Catholic Lectionary today contrast a legalistic limiting view of God with the invitation of Jesus to relate to the Divine and each other in a childlike Way.

Children and Life

The reading from the Prophet Ezekiel expresses Individual Responsibility and Retribution.

* [18:2] Parents…on edge: a proverb the people quoted to complain that they were being punished for their ancestors’ sins; cf. Jer 31:29.

* [18:6] Eat on the mountains: take part in meals after sacrifice at the high places.

* [18:25] The LORD’s way is not fair: this chapter rejects the idea that punishment is transferred from one generation to the next and emphasizes individual responsibility and accountability. (Ezekiel, CHAPTER 18 | USCCB, n.d.)

Psalm 51 is a Prayer for Cleansing and Pardon.

* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]). (Psalms, PSALM 51 | USCCB, n.d.)

In the Gospel of Matthew, Jesus Blesses Little Children.

* [19:13–15] This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36. (Matthew, CHAPTER 19 | USCCB, n.d.)

Vivian Amu comments that we are protective of our relationship with God, and sometimes do not do enough to invite others in to pray for us and with us.

In the gospel, Jesus highlights the children, not just as a symbol of innocence and humility, but as models of openness to God. No matter how far we have strayed, God is ready to give us a fresh start so we may live more fully and learn to invite others in. The readings give us the assurance today that God takes no pleasure in our death, sin, or suffering. God does not take pleasure in turning anyone away, regardless of who we are or what we have done. However, the readings make clear that even though we will not be turned away by God, each of us is personally responsible for our words, deeds, and actions. Be mindful of your ways. We are each measured according to our ways. Return to God and live. (Amu, n.d.)

Don Schwager quotes “To such belongs the Kingdom,” by Epiphanius the Latin (late 5th century).

"Why did the disciples keep the children back? Not because of the children's wickedness but because it was not the right time. They did not want the Lord to be tired by the great crowd. To them he said, 'Let the children come to me and do not hinder them, for to such belongs the kingdom of heaven.' For children are ignorant of wickedness. They do not know how to return evil for evil or how to do someone an injury. They do not know how to be lustful or to fornicate or to rob. What they hear, they believe. They love their parents with complete affection. Therefore, beloved, the Lord instructs us that what they are by the gift of nature, we should become by the fear of God, a holy way of life and love of the heavenly kingdom - for unless we are alien to all sin just like children, we cannot come to the Savior." (excerpt from INTERPRETATION OF THE GOSPELS 25) (Schwager, n.d.)

The Word Among Us Meditation on Ezekiel 18:1-10, 13, 30-32 comments that repentance is the key to this righteous life that Ezekiel talks about. It’s the way that we can turn from unrighteousness and be converted and cleansed of guilt. It’s how we can open ourselves to the Lord’s grace and “make for [ourselves] a new heart and a new spirit” (Ezekiel 18:31)!

The place we receive this forgiveness and grace, first and foremost, is in the Sacrament of Reconciliation. It’s there that we take responsibility before God in a special way for our thoughts and our words, for what we have done and what we have failed to do. We honestly acknowledge our motivations. And we meet our merciful God, who is eager to pour out his grace to help us sin no more—to help us begin a new life.

“Lord, thank you for this sacrament of healing!” (Meditation on Ezekiel 18:1-10, 13, 30-32, n.d.)

Friar Jude Winkler comments on the passage from Ezekiel that rejects a notion at the time that God intended that responsibility for the sins of parents be transferred to the children. The concept of original sin may be considered original brokenness that we encounter in the world when we are born. Friar Jude reminds us that the children of Jesus' time had a high mortality rate and received the protection of God because they needed it.

Fr. Richard Rohr, OFM, introduces author Shannon K. Evans who finds in Julian of Norwich a model for how to expand our images of God.

Engaging with the feminine face of God does not mean obliterating the masculine one. Not only is there room for both in our spiritual imaginations but Julian of Norwich would argue that there’s room for both at the same time. Dame Julian approached gender binaries playfully, with a refreshing absence of precision. She repeatedly wrote things like “Jesus births,” “he mothers,” and “Jesus as both Son and Mother,” knowing in full confidence that the One who whispered the world into existence does not conform to gender binaries established by human society…. 

In the midst of our own discomfort and hesitancies, Julian of Norwich offers an ease, a gentle reassurance, that God is much larger than our finite brains can comprehend. This God we know and love—this God we have experienced—is big enough to hold it all. The question is, can we put aside our fears and prejudices and get on board with that? (Rohr, n.d.)

When we contemplate the actions and play of the children in our environment we have a view of the model Jesus presents for humble, inquisitive, and inclusive openness to love.

References

Amu, V. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 17, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/081724.html 

Ezekiel, CHAPTER 18 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/ezekiel/18?1 

Matthew, CHAPTER 19 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/matthew/19?13 

Meditation on Ezekiel 18:1-10, 13, 30-32. (n.d.). The Word Among Us: Homepage. Retrieved August 17, 2024, from https://wau.org/meditations/2024/08/17/1051148/ 

Psalms, PSALM 51 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/psalms/51?12 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 17, 2024, from https://cac.org/daily-meditations/julian-of-norwich-weekly-summary/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 17, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug17