Treachery and Responsibility

The texts from the Roman Catholic Lectionary today resonate with situations we witness today where misinformation and propaganda are daily challenges to efforts to support efforts to bring responsibility, truth, and compassion to our relationships with the people in our environment.

Under a Tree of Responsibility

The Reading from the Book of Daniel alerts us to a tendency of the powerful to abuse their positions.

* [13:1–14:42] The short stories in these two chapters exist now only in Greek and other translations, but probably were first composed in Hebrew or Aramaic. They were never part of the Hebrew-Aramaic Book of Daniel, or of the Hebrew Bible. They are excluded from the Protestant canon of Scripture, but the Catholic Church has always included them among the inspired writings; they existed in the Septuagint, which was used as its Bible by the early church.

* [13:55–59] The contrast between the mastic tree, which is small, and the majestic oak emphasizes the contradiction between the statements of the two elders. In the Greek text there is a play on words between the names of these two trees and the mortal punishment decreed by Daniel for the elders. The mastic tree (schinon) sounds like the verb “to split” (schisai). The oak tree (prinon) suggests a play on poisai (to saw). (Daniel, CHAPTER 13 | USCCB, n.d.)

Psalm 23 presents God as a good 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).

* [23:1] My shepherd: God as good shepherd is common in both the Old Testament and the New Testament (Ez 34:11–16; Jn 10:11–18).

* [23:3] Right paths: connotes “right way” and “way of righteousness.”

* [23:5] You set a table before me: this expression occurs in an exodus context in Ps 78:19. In front of my enemies: my enemies see that I am God’s friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Ps 104:15; Mt 26:7; Lk 7:37, 46; Jn 12:2).

* [23:6] Goodness and mercy: the blessings of God’s covenant with Israel. (Psalms, PSALM 23 | USCCB, n.d.)

In the Gospel of John, Jesus responds to 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 | USCCB, n.d.)

Rev. Rashmi Fernando, SJ, comments that we throw stones with our words, our assumptions, our silence in the face of injustice. In a world filled with public accusations, political polarization, wars, and deep divisions—where people are judged instantly in the courts of social media and public opinion, and the temptation to condemn is strong and convenient— Jesus bends down and writes on the ground, almost giving humanity a moment to pause, breathe, and look inward.

Lent invites us precisely into this space of examination. It reminds us not only of “giving things up” but also of “loving the way Jesus does” because justice without mercy becomes cruelty, and truth without humility becomes arrogance.

Hence, let’s ask ourselves,

When have I stood among the crowd, quick to judge others without examining my own conscience?

In moments of injustice or false accusation in the world around me, do I remain silent, or do I dare to be a voice like Daniel?

During this Lenten journey, what “stones” of judgment, resentment, or pride is Christ inviting me to drop so that mercy may take their place? (Fernando, n.d.)

Don Schwager quotes “Aided by Christ's grace,” by Augustine of Hippo, 354-430 A.D.

"No one of us does anything good unless aided by Christ's grace. What we do badly comes from ourselves; what we do well, we do with the help of God. Therefore, let us give thanks to God who made it possible. And when we do well, let us not insult anyone who does not act in the same way. Let us not extol ourselves above such a person." (excerpt from Commentary on Psalm 93,15) (Schwager, n.d.)

Friar Jude Winkler comments that in Daniel today, a chapter only in Greek and is not accepted in the Jewish or Protestant Canon, Suzanna encounters two judges who decide to trap her in a plan to have sex with her. She is a woman of integrity and she calls the crowd who believe what the old men have said. Daniel is inspired by the Spirit in his heart and he tricks them to expose the truth and they receive the punishment of death they had intended for Suzanna. Jesus meets the woman caught in adultery and Jesus rejects the trap of the religious leaders and challenges whoever is without sin to cast the first stone. Many have speculated about what Jesus wrote? Perhaps it makes no difference. “Go and sin no more” is an act of mercy and wisdom. Friar Jude comments that in John there is only one sin, of rejection of Jesus, as evidence that this passage is not by the author of John’s Gospel. It may have been copied into John and it is not found in older manuscripts. It is a beautiful story, perhaps like Luke in theme, and in John is a lesson of mercy.

The Word Among Us Meditation on John 8:1-11 comments that in this brief but tender exchange, Jesus shows that he “did not come to condemn the world but to save the world” (John 12:47). He wasn’t interested in the voices of condemnation then, and he isn’t interested in them now.

The men wanted a heated confrontation with Jesus, but he wanted a saving encounter with the woman. Jesus wants the same for you today. He knows everything about you—good and bad—and he opens his arms to you in welcome. So let him forgive you. Let him silence the accusations. Let him set you free and give you confidence in his love so that you, too, can “not sin any more” (John 8:11).

“Thank you, Jesus, for setting me free and refusing to condemn me!” (Meditation on John 8:1-11, n.d.)

Brian McLaren considers the stories of empire and exile that appear in the Bible and continue to this day. He proposes that the English words liberate and liberation would be better translations for the Hebrew and Greek words commonly translated as save or salvation.

Many of the psalms are intense poems of pain from the Exile period. One of the best known is Psalm 137. You feel the pathos as the Judean exiles feel they have been dehumanized, turned into entertainment for their oppressors.

By the rivers of Babylon—

    there we sat down, and there we wept 

    when we remembered Zion.

On the willows there

    we hung up our harps.

For there our captors

    asked us for songs,

and our tormentors asked for mirth, saying,

    “Sing us one of the songs of Zion!”

How could we sing the Lord’s song

    in a foreign land?

If I forget you, O Jerusalem,

    let my right hand wither!

Let my tongue cling to the roof of my mouth,

    if I do not remember you,

if I do not set Jerusalem

    above my highest joy. (Psalm 137:1–6)

In this psalm, the refugees in exile refuse to sing. They refuse to sacrifice their own dignity and humanity for the entertainment of their oppressor. Their pain echoes through the centuries and asks us: Where are people experiencing exile today? Dare we humanize them and feel their pain? Dare we take their story seriously—even if doing so offends the elites of today’s empires of violence and domination? (McLaren, n.d.)

We seek the guidance of the Spirit in our practice of S.T.O.P. [ Stop. Take a Breath. Observe. Proceed. ] before taking impulsive action. 

References

Daniel, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved March 23, 2026, from https://bible.usccb.org/bible/daniel/13?1 

Fernando, R. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-23-2026 

John, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved March , 2026, from https://bible.usccb.org/bible/john/8?1 

McLaren, B. (n.d.). Exile: An Ongoing Reality. Center for Action and Contemplation. Retrieved March 23, 2026, from https://cac.org/daily-meditations/exile-an-ongoing-reality/ 

Meditation on John 8:1-11. (n.d.). Word Among Us. Retrieved March 23, 2026, from https://wau.org/meditations/2026/03/23/1522816/ 

Psalms, PSALM 23 | USCCB. (n.d.). Daily Readings. Retrieved March 23, 2026, from https://bible.usccb.org/bible/psalms/23?1 

Schwager, D. (n.d.). Go, and Do Not Sin Again. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

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