Never Forgotten

The texts from the Roman Catholic Lectionary today reinforce the Love of God that will never forget us as we are the focus of the Work of the Son calling us to transformation.

"Never Forget You"

The Reading from the Prophet Isaiah 49.8-15 asserts the constant Love of God for humanity.

* [49:8] You: the individual is not named; perhaps Cyrus or the prophet.

* [49:12] Syene: now called Aswan, at the first cataract of the Nile in southern Egypt. (Isaiah, CHAPTER 49 | USCCB, n.d.)

Psalm 145 proclaims God’s mighty acts show forth divine kingship.

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

In the Gospel of John, Jesus presents The Work of the Son.

* [5:17] Sabbath observance (10) was based on God’s resting on the seventh day (cf. Gn 2:2–3; Ex 20:11). Philo and some rabbis insisted that God’s providence remains active on the sabbath, keeping all things in existence, giving life in birth and taking it away in death. Other rabbis taught that God rested from creating, but not from judging (=ruling, governing). Jesus here claims the same authority to work as the Father, and, in the discourse that follows, the same divine prerogatives: power over life and death (Jn 5:21, 24–26) and judgment (Jn 5:22, 27).

* [5:19] This proverb or parable is taken from apprenticeship in a trade: the activity of a son is modeled on that of his father. Jesus’ dependence on the Father is justification for doing what the Father does.

* [5:21] Gives life: in the Old Testament, a divine prerogative (Dt 32:39; 1 Sm 2:6; 2 Kgs 5:7; Tb 13:2; Is 26:19; Dn 12:2).

* [5:22] Judgment: another divine prerogative, often expressed as acquittal or condemnation (Dt 32:36; Ps 43:1).

* [5:28–29] While Jn 5:19–27 present realized eschatology, Jn 5:28–29 are future eschatology; cf. Dn 12:2. (John, CHAPTER 5 | USCCB, n.d.)

Mike Cherney comments that the challenges of human conflict, economic inequality, political corruption, environmental crises, and social fragmentation are immense. I feel that I cannot ignore the call to engage with these issues through the lens of faith. Both Isaiah and John offer a vision of a world restored to righteousness through divine intervention, but I do not see this vision as something passive. I feel that there is an imperative for my personal action. That is the focus of my prayer today.

Dear Lord, I struggle to understand the frequent hardness of human hearts. On a personal level, I worry for my children and grandchildren. Help me to find peace as I strive to discern my mission. Open my heart and my mind to your call. Guide my actions as an agent of Your kingdom. (Cherney, n.d.)

Don Schwager quotes “The wonderful exchange,” by Augustine of Hippo, 354-430 A.D.

"Unless the Word of God had first assumed our mortal flesh he could not have died for us. Only in that way was the immortal God able to die and to give life to mortal humans. Therefore, by this double sharing he brought about a wonderful exchange. We made death possible for him, and he made life possible for us." (excerpt from Sermon 218c,1) (Schwager, n.d.)

Friar Jude Winkler comments are not available at publication time.

The Word Among Us Meditation on Isaiah 49:8-15 comments that God had to reassure the people of Zion that he treasured them even more than a mother cares for her newborn child. Even if she should forget, the Lord says, “I will never forget you” (49:15).

So today, if you’re feeling forsaken, like the people of Zion, imagine yourself as an infant being cradled in the arms of your heavenly Father. Cry out for him to hold you close to his heart. Let his loving gaze, his strong arms, and his soothing voice reassure you that he has not forgotten you. He will always show you his tender mercy. He really does have good plans for you. Rest and relax in his loving embrace.

“Thank you, Lord, that you never forget me.” (Meditation on Isaiah 49:8-15, n.d.)

Fr. Richard Rohr, OFM, introduces Author and CAC team member Cassidy Hall who reflects on the cost of making choices out of shame and the “toxic silence” it creates.

In the Christian context, the toxicity of silent bystanders creates and feeds countless acts of violence: the sexual abuse in many church settings and its continuation through empty apologies; Christianity’s lack of reckoning with its history of colonization; denominations’ refusal to honor and elevate the leadership and dignity of women, people of color, refugees, people with disabilities, and people from other marginalized communities; churches filling with Christian nationalism and white supremacy culture; the countless times the silent acceptance of bad theology has caused an LGBTQIA+ person to hate or harm themselves; and more. This is the silence of harm, violence, shame, and toxicity….

Toxic silence is embedded in the fabric of our daily lives…. Yet a [contemplative] loving silence can also be pursued, and we can seek and find it even in the chaos of our days. Sometimes it seeps in with our efforts to repeat an internal mantra or take an intentional pause, and other times it pours in like the colorful morning light through the east-facing window. This is the contemplative silence I continually seek and practice. This silence regenerates, regulates, allows for the emergence of loving presence and action. The more we engage in the silences that aren’t toxic—the beautiful, loving, and infinite possibilities of silence—the more we encounter silence as a creative, generative force and not a destructive one. (Rohr, n.d.)

We contemplate the analogy of being known by God as an expectant mother knowing the child of her womb and invoke the Spirit to extend our prayer petitions to include all the experiences of life in the womb that can include both connection in love and Divine Presence in distress.

References

Cherney, M. (n.d.). Daily Reflection. Online Ministries. Retrieved March 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-18-2026 

Isaiah, CHAPTER 49 | USCCB. (n.d.). Daily Readings. Retrieved March 18, 2026, from https://bible.usccb.org/bible/isaiah/49?8 

John, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved March 18, 2026, from https://bible.usccb.org/bible/john/5?17 

Meditation on Isaiah 49:8-15. (n.d.). Word Among Us. Retrieved March 18, 2026, from https://wau.org/meditations/2026/03/18/1520771/ 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Readings. Retrieved March 18, 2026, from https://bible.usccb.org/bible/psalms/145?8 

Rohr, R. (n.d.). Silenced by Shame. Center for Action and Contemplation. Retrieved March 18, 2026, from https://cac.org/daily-meditations/silenced-by-shame/ 

Schwager, D. (n.d.). My Father Is Working Still, and I Am Working. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

 

Working Through Persecution

The texts from the Roman Catholic Lectionary today challenge us to work as Christians even as we encounter persecution on our Way.

Working in the Vineyard

The Reading  from the Prophet Malachi declares the Need to Serve God [CCCB Malachi 4.1-2 (USCCB Malachi 3:19-20a)]

* [3:20] Wings: a common symbol of the manifestation of a god in the ancient Near East is the winged sun disk found, for example, on premonarchic jar handles. Cf. Nm 6:25; Ps 4:7; 31:17; 34:6; 84:12. (Malachi, CHAPTER 3 | USCCB, n.d.)

Psalm 98 extolls welcome for God’s coming to rule over the world

* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). All nations (Ps 98:4–6) and even inanimate nature (Ps 98:7–8) are summoned to welcome God’s coming to rule over the world (Ps 98:9). (Psalms, PSALM 98 | USCCB, n.d.)

The Reading from the Letter to the Thessalonians addresses Neglect of Work.

* [3:1–18] The final chapter urges the Thessalonians to pray for Paul and his colleagues (2 Thes 3:1–2) and reiterates confidence in the Thessalonians (2 Thes 3:3–5), while admonishing them about a specific problem in their community that has grown out of the intense eschatological speculation, namely, not to work but to become instead disorderly busybodies (2 Thes 3:6–15). A benediction (2 Thes 3:16) and postscript in Paul’s own hand round out the letter. On 2 Thes 3:17–18, cf. note on 2 Thes 2:2. (2 Thessalonians, CHAPTER 3 | USCCB, n.d.)

In the Gospel of Luke, the Destruction of the Temple is Foretold as Signs of the End and the Coming Persecution.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37.

* [21:8] The time has come: in Luke, the proclamation of the imminent end of the age has itself become a false teaching.

* [21:12] Before all this happens…: to Luke and his community, some of the signs of the end just described (Lk 21:10–11) still lie in the future. Now in dealing with the persecution of the disciples (Lk 21:12–19) and the destruction of Jerusalem (Lk 21:20–24) Luke is pointing to eschatological signs that have already been fulfilled.

* [21:15] A wisdom in speaking: literally, “a mouth and wisdom.” (Luke, CHAPTER 21 | USCCB, n.d.)

Rev. George Meze, SJ, reflects that persecution is difficult to reconcile with, especially when one is persecuted for good deeds. How can God allow good people to suffer?

The call of discipleship for each Christian is also a call to share in the mystery of suffering so that we may both give and receive the joy of Christ. At times, we are called to carry the cross of our neighbors, just as Jesus did for us.

We surrender to our Lord’s words, “You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance, you will secure your lives.” (Meze, n.d.)

Don Schwager quotes “First signs of the end times,” by Maximus of Turin (died between 408-423 AD).

"Perhaps you are anxious, brothers and sisters, at the fact that we hear constantly of the tumult of wars and the onsets of battles. Perhaps your love is still more anxious since these are taking place in our times. The reason is the closer we are to the destruction of the world, the closer we are to the kingdom of the Savior. The Lord himself says, 'In the last days nation will rise against nation and kingdom against kingdom. When you see wars, earthquakes and famines, know that the kingdom of God is at hand.'This nearness of wars shows us that Christ is near." (excerpt from SERMON 85.1) (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:5-19 comments that Jesus’ words make sense, both then and now, only if we look beyond this life to the next. He is promising that we will “secure” our lives for heaven if we persevere through hardship and struggle and trust in his grace no matter what comes (Luke 21:19). Then, when our life here on earth ends, we can look forward to the promise of living forever with our Lord. (Meditation on Luke 21:5-19, n.d.)

Friar Jude Winkler explains that in Malachi apocalyptic judgement is presented as we approach the end of the Church year. We need to follow the example of the Apostles . We should follow virtue and be virtuous to  show our faith. The Thessalonians who thought the end near are reminded to do an honest day's work. Luke, writing after 70 AD, seems to offer a description of the actual destruction of Jerusalem. Friar Jude refers to 2nd century persecutions that remind us of the price to pay for being a Christian is not always easy in our everyday life.

Fr. Mike Schmitz briefly expands on the story of the poor widow’s offering, emphasizing that the Lord cares more about the size of our hearts than about the size of our gifts. Fr. Mike also underscores Jesus’ moving words to Peter when he foretells Peter’s denial. Jesus’ words remind us that no matter how fiercely the enemy tries to attack us, he is always praying for each and every one of us. Today's readings are Luke 20-22:38 and Proverbs 26:17-19.

Fr. Richard Rohr, OFM, considers how Jesus challenges the worldviews constructed by our religions, cultures, and family upbringings. Our operative worldview is formed by three images that are inside every one of us. They are not something from outside; they have already taken shape within us. All we can do is become aware of them, which is to awaken them.

The three images to be awakened and transformed are our image of self, our image of God, and our image of the world. A true hearing of the gospel transforms those images into a very exciting and, I believe, truthful worldview. When we say Christ is the truth, that’s what we mean. Christ renames reality correctly, according to what reality honestly is, putting aside whatever we think it is or whatever we fear it is. Reality is always better than any of us imagined or feared; there is joy associated with a true hearing of the gospel. 

All together, we could put it this way: “What should life be?” “Why isn’t it?” “How do we repair it?” When these are answered for us, at least implicitly, we have our game plan, and we can live with safety and purpose in this world. (Rohr, n.d.)

We contemplate how our relationship with ourselves, God, and the world is evidence in action of mission as “workers in the vineyard” of Christ.

References

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 16, 2025, from https://bible.usccb.org/bible/luke/21?5 

Malachi, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 16, 2025, from https://bible.usccb.org/bible/malachi/3?19 

Meditation on Luke 21:5-19. (n.d.). Word Among Us. Retrieved November 16, 2025, from https://wau.org/meditations/2025/11/16/1430450/ 

Meze, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 16, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-16-2025 

Psalms, PSALM 98 | USCCB. (n.d.). Daily Readings. Retrieved November 16, 2025, from https://bible.usccb.org/bible/psalms/98?5 

Rohr, R. (n.d.). Our Operative Worldview. Center for Action and Contemplation. Retrieved November 16, 2025, from https://cac.org/daily-meditations/our-operative-worldview/ 

Schwager, D. (n.d.). Take Heed That You Are Not Led Astray. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 16, 2025, from https://www.dailyscripture.net/daily-meditation/ 

2 Thessalonians, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 16, 2025, from https://bible.usccb.org/bible/2thessalonians/3?7