Woman Caught in Adultery (2025-04-06, Lent, 5th Sunday)

__  Click here for Audio of  Homily__   

__  Click here for Video of Mass__   

[__v.3__]   Homily –  April 6, 2025 /  5^th Sunday Lent  ● Isaiah 43:16-21 ●  Psalm ___ ●  Philippians 3:8-14 ● + John 8:1-11  ● 

[__01_]  Where Does the Bible Come From?

The Bible as a Collection of Books

Many of us think of the Bible as a single book—a thick book we can buy at Barnes & Noble, Amazon, or a Catholic bookstore. However, the Bible is more like a library of books collected over time. About 1,500 to 1,600 years ago, Church councils and leaders prayerfully determined which books should be included in the Bible.

For example, in the New Testament, there are 27 books, beginning with Matthew, Mark, Luke, and John and ending with Revelation. While there are differences between Catholic and Protestant Bibles regarding the Old Testament, both traditions completely agree on the New Testament’s 27 books.

 How Were These Books Discovered?

The books of the Bible were discovered over time through archaeological digs. Archaeologists uncovered ancient papyrus scrolls, some written in Greek and others in Latin. The authenticity of these scrolls was determined by their age and content.

 

One interesting point is that in some of the oldest manuscripts of the Gospel of John, today’s passage does not appear. There was debate about whether it should be included in John’s Gospel or placed in the Gospel of Luke. Or, perhaps not included at all. This shows that prayerful discussion played a role in forming the Bible as we know it today.

Despite the early debates, this passage has become one of the most famous in the Gospels, frequently depicted in movies about Jesus.

It also has the famous phrase about “not casting a stone”

[__02_]    In today’s Gospel, we witness an encounter between Jesus, a woman caught in adultery, and a group of scribes and Pharisees eager to condemn her. This moment is one of profound mercy and justice, revealing God’s desire for conversion rather than condemnation. The scene serves as a testament to the power of witness—a central theme throughout John’s Gospel.

 The scribes and Pharisees bring the woman before Jesus, hoping to trap him. If he upholds the Mosaic Law, which demands her stoning, he appears harsh and unmerciful. If he releases her, he seems to disregard the law. Jesus does neither. Instead, he bends down and writes on the ground. What does he write? We do not know, but many speculate that he inscribes the sins of the very men standing before him, reminding them that they, too, are in need of mercy. When he finally speaks, his words echo through the centuries: “Let the one among you who is without sin be the first to throw a stone at her.” One by one, the accusers walk away, beginning with the eldest, leaving Jesus alone with the woman.

 

[__03_]     Here in John 8, the woman caught in adultery becomes an unwitting witness to God’s mercy. The scribes and Pharisees, though they claim to uphold the law, fail to witness to God’s justice because their actions are not rooted in love but in a desire to trap Jesus. Their form of justice lacks compassion, yet true justice is inseparable from mercy.

 St. Augustine reflects on this passage with his famous phrase: “Hate the sin and love the sinner.” Jesus does not condone the woman’s sin, but neither does he condemn her. Instead, he calls her to conversion: “Go, and from now on do not sin anymore.” This moment illustrates the balance between mercy and repentance. God’s forgiveness is not a license to sin but an invitation to transformation.

 

Augustine also challenges us to consider how we regard women and marriage. In his time, as in ours, society often judged women more harshly than men in cases of adultery. The Gospel calls us to examine not only personal sin but also the structural injustices in our world. Today, we see industries built on the exploitation of women—human trafficking, pornography, and abuse that degrade human dignity. Jesus’ response to the woman reminds us that every person, no matter their past, is worthy of dignity and redemption.

 

This passage also challenges us to reflect on forgiveness. Many have experienced betrayal—whether through infidelity, broken trust, or deep wounds in relationships. Augustine acknowledges that reconciliation is difficult. Some marriages recover from infidelity, others do not. There is a retreat program called Retrouvaille that helps struggling couples rediscover their love. While not every situation leads to reconciliation, the Gospel calls us to avoid hardness of heart. True forgiveness is not approval of wrongdoing but liberation from resentment.

 

We might also consider how we react when faced with someone else’s sin. The scribes and Pharisees were quick to condemn, but Jesus calls us to examine ourselves first. When we stand before God, do we hold stones of judgment, or do we recognize our own need for mercy? This Gospel does not mean ignoring sin; rather, it asks whether our approach to others leads to restoration or destruction.

 

Jesus is a disruptor in this Gospel. He upends the social order by refusing to abandon the woman as society had. This mirrors other passages in Scripture: the father running to embrace the prodigal son, the Good Shepherd leaving the ninety-nine to find the lost sheep. God does not abandon the sinner but calls for repentance and renewal. If we find ourselves feeling abandoned—whether by others, by our circumstances, or even by God—we can take heart in Jesus’ words. Just as he did not abandon this woman, he does not abandon us.

 

Finally, this passage reminds us that we, too, are called to be witnesses—martyrs in the original sense of the word. A martyr is not only one who dies for the faith but one who testifies to Christ through their life. Our witness to Christ is shown in how we extend mercy, how we uphold justice, and how we respond when faced with the sins of others. Do we throw stones, or do we open the door to redemption?

 I pray we may reflecting on Jesus’ call to mercy, justice, and conversion. Let us strive to be witnesses not of God’s transformative love.  [end]