Justice & Mercy

This coming weekend, I will be speaking as part of a program at the Mount Irenaeus Franciscan Mountain Community located near St. Bonaventure University, my alma mater, The program is titled ‘A Revolution of Belonging, Hope and Kindness: Celebrating the Woven Tapestry of Our Lives’ and I will be speaking on Justice and Mercy.

This is a very timely program given that our country under the Trump Regime is moving from our almost 250 year old Democracy to a Dictatorship. You can refer to previous posts on this site where I speak about dictatorship and authoritarianism. And when his co-President and primary source of funds says things like empathy is a “fundamental weakness of Western civilization”, this program could not be more important.

So, the remainder of this post contains my part regarding justice and mercy. It begins:

As referenced in the program, justice and mercy can be illuminated through the definitional statements attributed to St. Bonaventure and Fr. Conrad Targonski, OFM.

Using St. Bonaventure’s definition, “JUSTICE restores beauty to what has been deformed”; Fr. Conrad defines MERCY as “choosing to enter into the chaos of another”.

A quote from the United States Conference of Catholic Bishop’s (USCCB) ‘Open Wide Our Hearts:  A Pastoral Letter Against Racism’ and often cited from the prophet Micah:  “. . . And what does the LORD require of you?  To act justly, to love mercy, and to walk humbly with your God.” (Micah 6:8).

Being in the shadow of Saint Bonaventure University, and most of us here today as alums, students, teachers and friends of that renowned institution, we are probably acquainted with the writings and teachings of the famous 13^th century Franciscan, Bonaventure, to one degree or another.

Father Conrad Targonski is a Franciscan priest who has dedicated much of his life to serving others through both military chaplaincy and academic ministry. He served for 22 years as a chaplain in the U.S. Navy Chaplain Corps, primarily with the Marine Corps, retiring in September 2010 with the rank of captain. During his military service, he was deployed to various global locations, including war zones such as Iraq, where he provided spiritual support during the Battle of Fallujah in 2004.

Let me first offer what I believe their definitions reveal …. that justice seeks to heal and restore order, while mercy descends into the disorder itself.

At a deeper level of Mercy comes Compassion … i.e., the empathetic understanding and concern for the sufferings or misfortunes of others.

Though the meaning of the words may overlap, they have slightly different connotations. Compassion comes from the two Latin words com (with) and pati (to suffer). It literally means “to suffer with.” Compassion helps us feel some of what the suffering person is feeling so that, in some sense, we can journey with them. Mary at the foot of the cross, suffering with her son, is a model of compassion.

The English word mercy comes from the Latin merces, meaning “price” or “wages.” Mercy does not connote equality, but disparity. It is used to refer to our actions in response to another’s need: to offer help, cancel debt, or not hold accountable. It could even be said that to “show mercy” is to be in a position of power over another.

 In scripture, the rich and powerful are called upon to show mercy to the widow and orphan. In the parable of the unmerciful servant (Matthew 18:21–35), the master shows mercy by forgiving debt.

>>>>>>> Therefore: Mercy offers greater kindness than what justice demands.

St. Bonaventure’s understanding of justice is not about retribution but about restoration. In his view, justice is an act of re-creation, bringing something back to its original dignity and beauty. This reflects God’s work in salvation history—He does not simply punish sin but seeks to heal and transform what is broken.

• Justice, in this sense, acknowledges that something is deformed (morally, spiritually, or socially) and requires repair.
• Justice is goal-oriented, meaning it looks toward a final restoration where truth, order, and goodness are reestablished.

For example, in the Parable of the Prodigal Son, justice is observed in the father restoring the son’s dignity with the robe, ring, and feast—returning him to his rightful place as a son. The justice here is not about punishment (retribution) but about renewal (restoration and growth).

On the other hand, Fr. Conrad’s definition of mercy emphasizes radical accompaniment—a willingness to step into another’s suffering, disorder, or sin without first requiring that it be fixed.

Mercy is incarnational—it reflects God’s choice to enter human suffering through Christ.

Unlike justice, which aims at restoration, mercy often precedes it by first being with the broken person in their chaos.

It does not ignore justice but operates within brokenness before justice can take full effect.

In the Parable of the Good Samaritan, the Samaritan does not begin by trying to “restore” the wounded man to health (justice). Instead, he first enters his suffering—binding his wounds, carrying him, and paying for his care. Only after mercy enters the suffering can justice, the restoration of well-being, follow.

This parable illustrates who our neighbor is and what love of neighbor looks like. The Good Samaritan is a witness. Unlike the rich man, he is conscious of the command to love God and love neighbor; has eyes to see, ears to hear, and an understanding heart; love notices one in need (the victim of injustice) and responds in mercy. Although he did not commit the injustice or cause suffering, love calls to action.

We each can be witnesses to the Gospel … in our words and actions, to people and situations in need of justice and mercy, such as assisting a refugee family or walk-ins at Bonaventure’s Warming House in nearby Olean … showing that love of neighbor requires having a right conscience, being conscious, seeing, hearing, and taking action.

>>>>>>> Here are some other thoughts re: the distinction between Justice & Mercy and their Interdependence:

• Justice seeks to heal what is broken, but mercy chooses to be present in the brokenness first.
• Justice restores order, but mercy operates in disorder.
• Justice is like an artist restoring a ruined masterpiece; mercy is like a friend sitting with the artist in the ruins before the restoration begins.

In Christ, justice and mercy are united: His Cross enters human chaos (mercy), and His Resurrection restores what was deformed (justice).

Thus, while different in approach, justice and mercy are inseparable—mercy enters the wound, and justice heals it.

Here are some some metaphorical examples illustrating the difference between justice and mercy:

The Burning House

Justice: A team of architects and builders work to reconstruct a house that has burned down, restoring it to a livable condition. Justice aims at restoring order and dignity.

Mercy: A firefighter rushes into the burning house, risking their life to save those trapped inside before thinking of rebuilding. Mercy enters the crisis before justice can take its course.

The Drowning Swimmer

Justice: A lifeguard enforces strong safety rules at the beach to prevent future drowning incidents, ensuring that everyone remains safe. Justice focuses on creating conditions for fairness and well-being.

Mercy: A bystander jumps into the water without hesitation to save a drowning swimmer, choosing to enter the chaos before thinking about rules. Mercy prioritizes immediate compassion over order.

The Wounded Soldier

Justice: A medic provides surgery, physical therapy, and rehabilitation to help a wounded soldier regain full function. Justice seeks long-term healing and restoration.

Mercy: A fellow soldier (or in the case of Fr. Conrad, a chaplain) kneels beside the wounded comrade on the battlefield, holding their hand and offering words of comfort even before medical help arrives. Mercy enters suffering before it is fixed.

Two personal stories of how justice and mercy joined together very poignantly in my life   …  First: in the making of my book which is the premise of this website:

• It would not have been possible without the amazing mercy provided me by a Black Catholic female friend born in rural Louisiana
• Judy is a retired attorney who worked at Eastman Kodak
• I met her about ten years ago during the initial part of my discovery journey regarding racism which included many racial justice activities that grew over the following years and are referenced in my memoir. The outcome led to my current “ministry” regarding racial and social justice activism and advocacy
• Judy has more/less shadowed me, mentored me, and partnered with me along the remarkable path I’ve been on for over a decade now … and that has brought me here today
• And she is one of the people I did a well-deserved acknowledgement in my memoir
• What didn’t get said in that was the radical mercy she has shown me right from the beginning…
• Her willingness to share some of her story as a Black Catholic female with a white, privileged male demonstrated remarkable courage
• And as our stories were mutually revealed over time in our story telling, we were both overwhelmed by our respective life experiences
• In my case, being overwhelmed by her story was obvious (at least to me!) … as I was (am still?!) an oblivious, Northern, white privileged, male!!!
• Judy’s “being thunder struck” about my story really floored me: before my explaining the lack of awareness in my growing up years and even into adulthood, she had thought, based on her upbringing and experience that of course, I, as a white person, knew exactly what I was involved in … and by implication, at least distantly responsible via ancestry for the white curse upon her and Blacks in general over four centuries
• Said another way, “she didn’t know that I didn’t KNOW” the implications of what I … and perhaps most other whites … were inflicting and doing on Blacks
• So, by explaining her life story she was opening-up and demonstrating what I call her “radical mercy” to the “massah” class, in this case me as a representative of that class
•  Essentially, she was taking a personal risk and didn’t have to; but something clicked between us
• This all really opened-up when I thanked her one time early on in our developing friendship for being so candid and revelations on things I had no clue about … and she incredibly turned the tables on me by thanking me (!) for opening-up her eyes, as she said even more than mine!!
• So even more mercy was bestowed … Truly amazing!
• And my racial and overall social justice activities have been greatly nurtured over the years through our friendship … and as I said her radical mercy
• In fact, she was the one who ultimately convinced me to write my memoir … or better said, she pushed me! — and through the mercy she shined on me, spurred me on re: my own racial & social justice ministry.

Another personal story: the “Pines of Perinton”… 

• The ‘Pines’ is a 1970’s federally funded, low-income housing complex built not too far from where I live in the Town of Perinton, a Rochester suburb and it has an Historical Landmark designation
• Now known as Evergreen East, it is comprised of 500 housing units and a human “tapestry” of about 1200 residents including many different shades, ages, religions, etc.
• By 2020, nearly fifty years of wear and tear was beginning to show … but seemingly with a lack of any urgency to properly maintain let alone do the many required egregious repairs
• Then: In 2022 … a major fire destroyed one of the buildings involving ~60 people
• Additionally, many building code violations began to more publicly surface resulting in many complaints to the Town
• Around the same time, the Pines’ owners began planning for major renovation of the entire campus
• I then got involved in 2023 as a citizen/advocate and engaged and recruited a diverse array of advocates … in a “justice/mercy” spirit….  to help identify issues and in several cases to call-out public and private leaders for lack of leadership and empathy
• What was also revealed were some “Power” dynamics … between the residents with their raw, multi-dimensional demographics of age, gender, low income, race, religion vs. those who really hold the power; in this case government and business who were virtually all wealthy, white and primarily male
• But! … key leader and vocal residents began to unite and add their increasingly powerful voice to the ongoing conversation
• There’s much, much more I could get into but suffice it to say that the 3-year renovation project will hopefully be completed within the next 12 months …. and there’s already a rental waiting list of 300+ people!
• Truly a miracle that was generated through the intentional pursuit of justice and demonstration of mercy and empathy!

Key Takeaways

• Justice focuses on restoring what has been broken and ensuring fairness and order.
• Mercy steps into the brokenness itself, offering presence and compassion even when a solution is not yet in sight.

Both justice and mercy work together—mercy goes first, entering the suffering, and justice follows, bringing healing and restoration.

In closing, a Fr. Richard Rohr reflection on 2.20.25 …

Quote: “There is a way that nature speaks, that land speaks. Most of the time we are simply not patient enough, quiet enough, to pay attention to the story.”—Linda Hogan 

“The wisdom we need for this time of great unraveling will be gained as we remember that we are not separate from nature. The voices we need to listen most closely to at this time are the voices that the dominant culture has overlooked, dismissed, ignored, or silenced. The voices of Indigenous peoples who have never forgotten our place in the web of belonging. The voices of women, of communities of color, of those from the queer community who have suffered the impact of a dominant culture of supremacy for generations. Voices from the Southern Hemisphere, from religions outside our comfort zone whose perspectives are essential to even see our own blindness. The voices of the trees, the storms, the cicadas, the rivers, and the tiny viruses whose interconnected suffering and resiliency is essential in this time of dramatic change.

The wisdom we need at this pivotal time in our history will be found there, outside the edges of the dominant culture. And by listening, we mean practicing kinship, intentionally entering into relationship, through respectful and authentic conversation and presence. 

This kinship is at the core of wild church. Kinship is recognizing that our beloved community includes the whole, alive, interconnected world…. It is falling in love again with the world, considering the well-being of all the sacred others in our decisions (JUSTICE). It is taking on the suffering of our beloveds and engaging in their healing (MERCY). It is an embodiment of a Hebrew concept known as ‘tikkun olam‘, which means “repairing the world” —the whole world. 

As we learn the language of leaves and the banter of berries and then share these little moments of poetic wisdom with one another, we are re-storying our place. We are creating new stories that can guide us into a new and yet ancient way of being human…. Re-storying our relationship with Earth as sacred kin provides a spiritual and emotional foundation of the belonging (THEME OF TODAY’s PROGRAM!) we need to support all the layers of work ahead of us.

Earth has her own rituals, expressed in stories of glaciers, seasons, spring blossoms, anthills, wildfires, and birdsongs. As we listen with affection to the stories the land tells, we are compelled to integrate their stories into our stories. To remain alive, our old narratives need to be connected with new meaning particular to our geographies and context.

A beloved myth or story from a sacred text or scripture carries deep wisdom that comes alive when it is reoriented to our own time and place. “

Hopefully we’ve accomplished that here today!

Thank you or your attention!

Last thought: “If you really want to make a friend, go to someone’s house and eat with him…. The people who give you their food give you their heart.”  
—César Chávez 

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