Tag: Cycle A

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And to the Author, All in Authority Must Answer – A Meditation on the Gospel of the 31st Sunday of the Year

The Gospel today is familiar to many Catholics from a negative point of view, in that many a Protestant has summoned the verse: Call no one on earth your father, to assail the Catholic practice of calling priests, “Father.” Never mind that the text also says to call no one on earth teacher. Never mind either that the New Testament contains almost 200 uses of the word “father” to refer to earthly male people. Apparently Matthew, Mark, Luke and John along with Paul and Peter and Stephen, never got the memo banishing all use of the word in reference to “anyone on earth.” (We will see some of these quotes later). Never mind all that.

Alas, to turn this into a gospel about terminology, is to miss its main point, which is to teach us about authority. And the teaching is both beautiful and essential, especially in modern times when the notion of authority is so misunderstood and frequently maligned.

Before looking at Jesus’ teaching on authority it is good to be clear one point: While it is true you and I are under authority, we also have authority. Whether it is as a parent, at work, as a community leader, Church leader, or just because you’re older; you have authority.

Because we live in a culture that largely despises authority, we tend to think it is always the “other guy” who has authority and needs to be “put in his place.” Maybe it’s that jerk in the corner office, or those nasty politicians, or the boorish and backward pastor. But, look in the mirror, this gospel isn’t just for “them,” it’s for you. So, as we explore this teaching on authority,  remember it applies to you and me just as much as “them.”

Let’s look at the teaching in four stages.

I. The Tenure of Lawful Authority.  Jesus says, The scribes and Pharisees have taken their seat on the chair of Moses. Therefore do and observe all things whatsoever they tell you but do not follow their example. Jesus teaches the disciples that, for now, they are to remain under the lawful authority of the Scribes and Pharisees. In the future, Jesus will fully send forth his Church and establish the authority of the Apostles themselves. But for now, they are to follow lawful authority, just as Jesus will expect the Church to be under the lawful authority of the Apostles and their successors in the future.

Christians are not encouraged anywhere in scripture to withstand, ridicule, resist or overthrow lawful authority. The human tendency, especially evident in modern times, to be insubordinate and disrespectful of lawful authority is neither encouraged nor supported in the Biblical teaching. Consider some of the following examples:

  1. Rom 13:1 Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment.
  2. 1 Peter 2:13 Submit yourselves for the Lord’s sake to every authority instituted among men.
  3. Titus 3:1 Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good
  4. 1. Tim 2:1 I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone– for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth.
  5. 1 Peter 2:17 Honor all men. Love the brotherhood. Fear God. Honor the king.
  6. Matt 22:21 Give to Caesar what is Caesar’s, and to God what is God’s.

Hence, the Lord Jesus, indeed, Scripture in general, upholds the proper need and place for authority. Modern tendencies to celebrate rebellion and disrespect toward authority are not countenanced by Scripture, no matter how popular and pleasing such negative attitudes may seem.

And these tendencies are exhibited at every level in our western culture. Children are bold and disobedient toward parents, younger people toward elders, subordinates in the workplace toward supervisors, citizens toward elected officials, Catholics toward the hierarchy, and so forth.

One may argue, “Well, the one in charge is a pain, or a bad leader.” Perhaps, but consider what Biblical times featured: from the Scribes and Pharisees, all the way up to Herod and the likes of Nero. Yet still this teaching went forth.  Others may rush to assert, “Authorities need to be corrected.” Yes, at times they do, and a Christian should use means that are both respectful and non-violent.

Vigorous political discourse is surely a feature and a genius of our modern democratic republic. However, too much of the discourse strays into the hateful, and the hyperbolic, toward personal attack and ridicule. Such extremes are unfit discourse for a Christian, who is called to speak the truth with both clarity and charity.

So in setting forth a teaching on authority, the Lord Jesus first establishes that there IS authority and that, other things being equal, lawful authority is to be respected and obeyed. And though, as the Lord clearly indicates, there are times when the example of those in authority should not be imitated (more on that in a minute), their lawful and moral directives are to followed.

Thus, in cases where you are under authority, pray, strive to cooperate, and correct where necessary with reverence. And in cases wherein you have authority, do not be ashamed that you DO have it. Use it well, for the common good, and to provide necessary direction and unity for those under your authority. Remember too, as we shall see, if you have authority, it is to serve.

II. The Tyranny of Arrogant Authority. Jesus does acknowledge the burdensome and insensitive qualities of the leadership of that time. He says, Do not follow their example. For they preach but do not practice. They tie up heavy burdens, hard to carry and lay them on people’s shoulders. But they will not lift a finger to move them.

Here is a sober assessment by Jesus of the problems of leadership in his day. They will have to answer to God for their tenure. And Jesus holds them up as a kind of warning to the future leaders of his Church, who will also have to render an account for their leadership one day. “Do not follow their example,” Jesus warns.

As we shall see, true authority exists to serve, not to crush or merely exhibit its power. It exists to unite people around a common purpose and direct people and resources to a good and focused end. It exists to help others to accomplish their tasks in a unified and directed way. Hence we may ask the following questions of authority:

1. Does it make wings to lift a person up, or is it a deadweight to drag a person down?
2. Does help a person or haunt him?
3. Does it carry him does he have to carry it?
4. Does it bring joy to life or depression
5. Does it unite people around common goals or merely unite them in unproductive anger against authority?

How would those under your authority answer these questions?

III. The Trappings of Self-Centered Authority. Jesus sets forth how the Scribes and Pharisees loved titles, honors, and ostentation: All their works are performed to be seen. They widen their phylacteries and lengthen their tassels. They love places of honor at banquets, seats of honor in the synagogues, greetings in the marketplaces and the salutation, “Rabbi”

And so the Lord distinguishes the following problems:

  1. Their Actions are Acted – Jesus often called them hypocrites, not as derogatory, but as a descriptive. For the word hypocrite, in Greek, means “actor.” Now an actor performs and plays his role only when there is an audience. He does so for money and applause. But when the crowd is gone he does not pay his role.  There would be no point in that, since neither money or applause will result. The point here, in terms of authority, is that some in authority have forgotten the reason they have authority, or the goal to which it is directed. They care only about the praise that may increase their authority or build their ego.
  2. They Parade their Piety – The point here about authority is that the one in authority wants to be noticed as having authority. Rather than pointing to the end to which his authority is directed (in this case, God), some in authority see the acknowledgement of their authority as the proper end and desired goal.
  3. They Hunger for Honor – They seek the front seats, and to be seen as having authority. They take the honor due those in authority personally, as directed to them, rather than to the office they hold.
  4. They Take after Titles – But a title is only good if the one bearing it does not disgrace it. Having a title is not so much an honor as a responsibility.

So, in the end the poor example comes down to the fact that those in authority in Jesus’ time, mistook the “trappings” for personal ends and glory, rather than for the ends to which they were intended: the glory of God, the serving of his people and the common good and unity of all.

But leadership is not about trappings, it is about service and the glory of God.

IV. The Truth of Christian Authority. The text says,  Do not be called teacher (Rabbi) You have but one teacher. Do not be called Father, you have but one Father in heaven..Do not be called master, have but one master the Christ. The greatest among you must be your servant. Whoever exalts himself will be humbled. Who ever humbles himself will be exalted.

Jesus emphasizes Three fundamental things here, and I would a fourth.

1. All authority is under the headship of God – In critiquing the use of terms like “teacher,” “master” and “Rabbi,” Jesus is insisting that all teachers and “experts” must first be under the teaching and authority of God. All their teaching and “mastery” of any subject must be in conformity to, and submitted to the revealed truth of God. For someone to be worthy of the title “teacher,” “Rabbi,” or “Master” means that they are first submitted to what God teaches and reveals.

2. All Fatherhood, all headship, is submitted to the Father and Lord of us all and reflects His Fatherhood. No one deserves the title “father” who does not first have God for his Father. In this sense, Jesus is not so much banning a word, as insisting on a conformity to the one and perfect Father of us all. In this sense, St Paul can say, You do not have many fathers, For I became your father in Christ Jesus our Lord (1 Cor 4:15). And again, For you know how, like a father with his children, we exhorted you and charged each of you lead a life worthy of God (1 Thess 2:10).  St Paul takes up this title “Father” with them, only in relation to how he guides them to what the Heavenly and true Father would want.

3. Authority exists for service – Jesus says of those in authority: The greatest among you must be your servant. In other words those who have authority have to serve those under them, not to “lord it over.” Jesus says elsewhere:

You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. (Mk 10:42ff)

Hence, those who have authority, have it not for their glory, but as a sign of their servitude. The priest who has authority, has it to serve his people in teaching, sanctifying and governing (uniting). The Parent has authority to serve their children, raising them to become the man or woman God intends them to be. The police officer has authority to protect and give order to the people. The teacher has authority in order that she may teach. And so forth. Authority is not for its own sake, it is for the sake of others.

4. Authority is exercised among equals – In the world, authority is equated to power, and is often ascribed to those who gain it because they are smarter, richer, more connected, and so forth. In a way, there is an assumption that “I have authority because I am, some how, better than you.” But among Christians authority is always exercised among equals. For the greatest title one can have is “Child of God.” Adding titles like CEO, President, Grand Knight, Monsignor, Excellency, and so forth, are but mere footnotes. The Pope has authority in the Church, but he is no more baptized than you or I. Please understand, he DOES have authority, and we have an obligation to submit to it. But his greatest title is not “Pope,” or “Supreme Pontiff.” His greatest title is “Child of God.” Authority does not make me greater than you, it makes me your servant. But before God we are all equally his children. This final point is my own addition and I fully open it for critique.

So there it is, a Gospel not about terminology (as in “Father”), but about authority and how to understand it and live it as a Christian. Remember it is not just about “that jerk in the corner office.” It is about you, since you too, have authority. One day we will answer to God about how we have used our authority, whether to build or destroy, enable or disable, inspire or unnecessarily infuriate. We will also render an account for how we have acted toward those in authority. And, no matter the laughter and praise this world gives to disrespect and disobedience, God is neither impressed or pleased. Authority, how we use it, and respect it, is critical to God.

Note the word “Author” in authority. For no authority exists unless it is granted from God (cf Jn 19:11).  And to the Author, all in authority must one day answer.

Here’s one of my favorite hymns: Crown Him with Many Crowns. It is here sung on the 50th Anniversary of the Coronation of Queen Elizabeth of England. It is fitting to see those in authority, even if (these days) more ceremonially so, to be seen praising to true King from who all kings, queens and leaders take their authority.

Of this King, Jesus, we can say he is the only King who died for us. And so the second verse of the hymn says, Crown him the Lord of Love, Behold his hands and side. Rich wounds yet visible above, in beauty glorified. No angel in the height, can truly bear that sight, so downward bend his wondering eye, at mysteries so bright.

Indeed, For the Son of man did not some to be served, but to serve, and give his life as ransom for many (Mk 10:45)

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Reciting the Law, Standing on One Foot – A Meditation on the Gospel for the 30th Sunday of the Year

There was an expression common among the Rabbis of Jesus’ time, and perhaps even now, wherein one Rabbi would ask another a question, but request the answer be given, “Standing on one foot.” Which is a Jewish way of saying, “Be brief in your answer.”

And that sort of expression may be behind the question that is raised today by the scholar of law who asks, “Teacher, which commandment in the law is the greatest?”

Just as an aside, it is likely, that the scholar of the law is not only asking for brevity since he is in a hostile stance with Jesus. (The text says he speaks to Jesus in order to “test” him). In effect he says to Jesus, “Alright, let’s get right to the point. You’re talking a lot of new things, but what is the greatest commandment?”

But for this reflection let’s just set aside the background hostilities and allow Jesus to recite the Law standing on one foot. And in so doing, Jesus recites the traditional Jewish Shema:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד.
Šĕmaʿ Yisĕrāʾel Ădōnāy Ĕlōhênû Ădōnāy eḥād.
Hear, O Israel, the Lord is our God, the Lord is One.

The fuller text recited by Jesus is from Deuteronomy 6:

Hear, O Israel: The Lord our God, the Lord is one.Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. (Deut 6:4-6)

And Jesus adds, also in common Rabbinic tradition: And the second is like it, You  neighbor as yourself. The whole law and the prophets depend on these two commandments.”

That’s it, the whole Law, standing on one foot. The first table of the Law, (the first three Commandants): Love the Lord your God. The Second table of the Law, (Commandments 4-10), Love your neighbor.

It is said that the ancient Rabbi Hillel, being even briefer, said of the second table of the Law, Do not do unto others that which you would hate done unto yourself, and all the rest is commentary.

We like to make it more complicated, but it really isn’t.

  1. No other gods– If I really love God I should need separate laws that tell me I ought not put other gods, whether things or people ahead of him? No!, I want to be faithful and would never dream of being unfaithful by “sleeping with other gods” of any sort.
  2. I Love His Name – Neither do I need rules that tell me not to use God’s name hatefully, or in vain and empty ways. I love his Name, and just to hear it lights up my heart with love.
  3. I love to Praise Him – And if I love God, I do not need to be compelled by law or fear to come to Church on Sunday and worship him. I want to worship him and praise his name.
  4. I love my family, Church and Country – And if I love my family my Church and my country , I do not need to be told to reverence those who have lawful authority in those places. I love my parents and my family, and am willing honor, reverence and pray for them for all set in authority and honor there. I love too my Church and willingly love our leaders and pray for them. And I follow the teaching of the Church with joy, trusting that I am hearing the voice of the Lord who teaches me through the Church. And I love my country and pray for our leaders that God may uphold them and guide them. I  willingly follow all just laws and work for unity based in truth and for the common good.
  5. And I love my neighbors, So why would I want to kill them, whether physically, emotionally or spiritually. If I love others I reverence their life and act in ways that build them up and encourage them and help them to have a richer and more abundant life rooted in the truth. I would never act recklessly  to endanger any of them. Of course not, I love them.
  6. I Love human life – And if I love my neighbor, why would I tempt them, or exploit them sexually? If I love the human family, why would I endanger it by treating as light the great sacredness of human sexuality by which God calls us into existence? Why would I want to look at pornography or laugh at crude jokes that demean something so sacred? If I love others why would I merely want to gratify myself at the expense of others?  If I love, I grow away from these unloving things.
  7. I love others by respecting what is rightfully theirs – And if I love others why would I wish to steal from them, harm or endanger what belongs to them or unjustly deprive them of what is rightfully theirs? Why would I want to act unjustly toward others by refusing them just wages or by giving just work for just wages? Why would I be unjust to the poor by refusing to help them when it is in my ability to help them. For if I have two coats one of them justly belongs to the poor. If I love others why would I steal or act unjustly? No, I want to help them and am glad when they are blessed. I respect what they rightfully have have and share in their joy.
  8. I speak the truth in love – And why would I lie to those I love? Or why would I seek to harm their reputation or gossip about them? Why would I pass on hurtful things that I don’t even know are true? And why would I fail to share the truth in love? Love rejoices in the truth, so why would I lie or suppress the truth?
  9. I rejoice in the good fortune of others – And if I love others why would I seek to unjustly possess what they have or resent them for what they do have? No, I love them and am happy for them. Perhaps their blessings mean that I too will be blessed.
  10. I reverence the families of others – And why would I ever seek to harm the marriage or family of another or resent them for the gift they have in their spouse and family? No I am happy for their blessings. I am happy that my friend has a beautiful wife and well-behaved children. Out of love I seek to encourage him to rejoice in his gifts!

So there’s a little commentary if you need it. But it all comes down to love. Love rejoices in God and wants whatever God wants. Love rejoices in the other and wants what is best for them.

Now of course love is the key. And many of us struggle to love. But God can give us a new heart, a heart that actually starts loving God, fully and freely; a heart that has a deep love, even affection, for everyone. God can do that for us. Yes, if we want it, God can do it:

I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.  And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. (Ez 36:26-27)

A thousand questions and doubts may come to mind, when we are called to love. It is true even when we love, we cannot always say yes. Love sometimes must say no, and love cannot approve everything. Love must sometimes correct and reprove. But, in the end, people know if you love them or not, and they know if you love God. And if people know of your love and experience it, it is possible to say even difficult and challenging things. Yes, in the end, our thousand questions are still answered by love.

And now we ought to stop. For, since Jesus is giving the law standing on one foot, then the preacher must also brief. You and I like to complicate things and ask lots of question. But in the end, it is simple enough:  Love! And all the rest is commentary.

This song reminds us that to love God, is first to experience powerfully his love for us. One day it will finally dawn on each of us that the Lord died for us.

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God and God Alone: A Meditation on the Gospel for the 29th Sunday of the Year

The Gospel today contains lots of interesting juxtapositions: Hatred for Jesus, but grudging respect for him,  real questions, versus rhetorical questions, politics and faith, duties to Caesar and duties to God. The word  “juxtaposition” is from the Latin juxta (meaning “near”) and positio (meaning “place or position”). Hence a juxtaposition is the placing of two things near each other to see how they are similar and yet different.  Usually, in English, a juxtaposition emphasizes differences more than similarities.

Let’s look at these one by one, spending the most time on the juxtaposition of our duties toward God and toward “Caesar.” The essential lesson in all these juxtapositions is that God will not be reduced to fit into our little categories. He is God, not man.

Juxtaposition 1 – The Enemy of my enemy is my friend. – The Gospel begins by describing an extremely unlikely set of “bedfellows.” The text says, The Pharisees went off and plotted how they might entrap Jesus in speech.  They sent their disciples to him, with the Herodians. A very unlikely set of allies here. The Pharisees hated the Herodians. It was a combination of political and racial hatred; just about as poisonous as you could get in the ancient world. Yet they both agreed on this: This Jesus has to go.

Here is an important teaching, if you’re going to be a true Christian: the world will hate you. Too many Christians think some segment of the world will agree to live in peace with us, and so we strive to forge allegiances with it. In the modern American scene some think that the Republicans, or the Democrats are natural allies for us. As we will discuss later, we really don’t fit well into either party, or, frankly, any worldly club.

Catholicism is an “equal-opportunity offender” if it is proclaimed in an unabridged form. Issue by issue, we may appeal to one political party or another. But taken as a whole, we’re a nuisance: Pro-life, traditional family values, over here, Immigrants rights, contra capital punishment, affordable housing, etc., over there. But in the end we both please and annoy at the same time. Which is another way of saying we don’t fit into the world’s categories, and everyone has a reason to hate us.

Welcome to Jesus’ world where the Herodians and Pharisees, who agree on nothing, do agree to hate Jesus.

Juxtaposition 2 – Prophet and Lord or Political talking head? In their opening remarks to Jesus, his enemies give him grudging respect, but not to actually praise him, rather to provoke him. They say, Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. Tell us, then, what is your opinion…

Now the juxtaposition here is to use praise as a pretext, to use praise to provoke. In effect, they think they can they can force a definition on Jesus: “You’re the Man, You’re the prophet….You’re the answer man….you’re the only one around here who tells the truth no matter what.” Now none of these things are false and they bespeak a grudging respect for Jesus.

But they are only using this to draw Jesus into a worldly debate well below his pay grade. They want Jesus to take sides in a stupid human debate over politics and worldly power. They want him to get arrested and killed over something not worth dying for.

Prophets die for the truth revealed by God, not for who the “big cheese” should be in human affairs, and who human beings think are the best. They want Jesus to opine as if he were some sort of talking head on T.V., rather than the prophet and Lord that he is. A question of this sort is not worthy of Jesus’ attention. Ask this of the local Senator or mayor, but leave God out of human political distinctions and camps do not expect him to take sides. He is beyond our distinctions and will not be confined by party lines, national boundaries, political philosophies and the like.

We may well debate that certain systems better reflect the Kingdom than others, but in the end, God cannot be reduced to being an Republican, a Democrat, or for that matter an American. He is God, and he transcends our endless debates and camps. He is not a talking head, he is God.

Juxtaposition 3- Real or Rhetorical? The odd coalition of Jesus haters asks him a question: Is it lawful to pay the census tax to Caesar or not? Though this is in the form of a question, it is not a sincere question, it is a rhetorical question.

Generally speaking rhetorical questions are statements or arguments in the form of a question. If I say to you, “Are you crazy?” I am not really looking for an answer.  Though it is in the form of a question, I am really making a statement: “You ARE crazy.”  This is what takes takes place here. The questioners already have their own opinion, and they are not about to change based on any answer Jesus would give. They don’t really want an answer per se. They just want something to use against Jesus.

If he says, “Yes, pay the taxes.” That is politically incorrect and will make him unpopular with the crowds. If he says “No, don’t pay the taxes” he gets arrested and will likely be executed.

In the end Jesus calls them what they are: hypocrites, a Greek word which means “actor.” And that is what they are, and are doing. This whole thing is an act. No real answer is sought, just a showdown. This is not about the truth, it is about a trap.

But Jesus will have none of it. He will not be reduced to human distinctions and categories. The truth he proclaims transcends the passing political order and struggles for human power. He will not be drawn in to declaring one side or the other better. Rather, He will apply the ruler of truth evenly to all.

He is Reality in the face of rhetoric, Perfection in the face of politics, Divinity in the face of division.

Juxtaposition 4 – God and Caesar – Jesus says, simply, and in a way that transcends worldly “all or nothing” scenarios: Then repay to Caesar what belongs to Caesar and to God what belongs to God.

This of course generates the wish for elaboration. But in our demands for more detail, we too often seek to conceal the fact that we really know the answer. And we also betray the need of the flesh to specify everything so as to control and limit its impact.

But if a list is demanded we might include some of the following things we ought to “pay” to Caesar (i.e. in our scenario, pay to our Country and locale):

  1. To obey all just laws
  2. Pay legally assessed taxes
  3. Pray for our country and leaders.
  4. Participate in the common defense  based on our abilities and state in life.
  5. Take an active and informed part in the political process
  6. Engage in movements of necessary and on-going reform
  7. Contribute to the common good through work, domestic and market based, and through the sharing of our abilities and talents.
  8. Maintain strong family ties, and raise disciplined children well prepared to contribute to the common good and the good order of society.
  9. Encourage patriotic love of this Country
  10. Strive for unity and love rooted in Truth.

And we might include some of the following in what we owe to God:

  1. Adoration, love and gratitude
  2. Obedience to his Word and Law
  3. Worship
  4. Repentance
  5. Support of his Church by attendance at sacred worship, financial support and sharing of our gifts and talents
  6. Proclamation of his Word by witness and in verbal ways
  7. Devoted reception of the Sacraments.
  8. Raising our Children in His truth and in reverence of Him
  9. Evangelization – making disciples
  10. Preparing for death and judgement through a holy and reverent sojourn here

A glance at these lists reveals however that there is overlap, and one would expect this with God. For, He defies many of our human categories and distinctions. In effect we see a setting forth of the great commandment of Love: that we should love the Lord our God with all our soul, strength and mind, and our neighbor as our self (e.g. Matt 22:37). For, while God is not Caesar and Caesar is not God, yet love unites both categories.

Hence we see that to love our Country is to love our neighbor. To work for, support and be involved in the common good is to love our neighbor. And to love our neighbor whom we see is to begin to love God whom we do not see. Further, to seek to reform our land, secure justice, and ensure unity rooted in truth, is to help usher in the Kingdom of God. Yet again, to be rooted in God’s law, walk in his truth and raise our children as strong and disciplined disciples of the Lord is to bless this Country. To obey God and to walk in sobriety, love and self-discipline, is to render, not only to God, but to also have the ingredients of good citizenship.

However, it must be clear that God is, and must be our supreme love. And So Jesus is not setting forth a mere equivalence here. It remains a sad fact that this world is often at odds with God. And thus, we, who would be his disciples, must often accept the fact that we will be seen as aliens from another planet,  according to this world. As we have already set forth, neither Jesus, nor we, should expect to fit precisely into any worldly category or club. We will be an equal-opportunity irritant to any large group.  If you are going to be a faithful Catholic, expect to be an outsider, and outlier, and an outcast.

Let’s move from the abstract to the real. Is the Catholic Church Republican? Democrat? And what are you? As for me:

  1. I’m against abortion, and they call me a Republican
  2. I want greater justice for immigrants, and they call me a Democrat
  3. I stand against “Gay” “Marriage,” and they call me a Republican
  4. I work for affordable housing, and stand with unemployed in DC, and they call me a Democrat
  5. I talk of subsidiarity and they say: “Republican, for sure.”
  6. I mention the common good, and solidarity and they say, “Not only a Democrat, but a Socialist for sure.”
  7. Embryonic Stem cell research should end, “See, he’s Republican!”
  8. Not a supporter of the death penalty, standing with the Bishops and the Popes against it…”Ah, told you! He’s really a Democrat!…Dye in the wool and Yellow Dog to boot!”

Gee, and all this time I just thought I was trying to be a Catholic Christian. I just don’t seem to fit in. And, frankly, no Catholic should. We cannot be encompassed by any Party as currently defined.

Rendering to God comes first. But too many people today are more passionate about their politics than their faith. They tuck their faith under their politics and worldview. They more more inclined to agree with their party, than the Church, or even the Scriptures. And just try to tell them that, and they’ll say you’re violating Church/State barriers (a phrase not in the Constitution, by the way), or that since something is not infallibly defined (as they determine it), and thus they are free to entirely ignore the teaching of the Bishops, the Pope and/or the Catechism on any number of matters.

Hence the question goes up: Is God really first? Is his Word really the foundation of our thoughts and views? Or are we just playing games. Loving this world and working for the common good are not at odds with our love for God. But submitting to worldly categories and human divisions, and permitting them to drive our views IS most often opposed to God, who will not simply be conformed to human political movements.

God has set forth the Catholic Church to speak for him, but he has not anointed any political movement, or worldly organization to speak as such. No Catholic ought to surrender to artificial and passing distinctions,  organizations, or permit worldly allegiances to them to trump what the Scriptures and the Church clearly proclaim. Sadly today, many do, and in such wise seem far more willing to render to some version of “Caesar” than to render first obedience and allegiance to God, and to the Church which speaks for Him. The Church is an object of faith, a political party is not. Render to God what is God’s.

This Song says, God and God alone is fit to take the Universe’s Throne:

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Party or Perish – A Reflection on the Gospel for the 28th Sunday

In this Sunday’s Gospel the Lord Jesus issues another urgent summons to the Kingdom. Using a theme similar to last Sunday’s Gospel the Lord teaches that our response to the invitation to come into the Kingdom is both urgent and determinative of our final destiny. As with last Sunday, there is the warning of hellish destruction in the refusal of the Kingdom. But this view must be balanced with the vision of a seeking Lord who wants to fill his banquet and will not stop urging until the end. You might say the theme of this Gospel is “Party or Perish!

Lets look at the gospel in five stages.

I. REPAST. The text says, The kingdom of heaven may be likened to a king who gave a wedding feast for his son. He dispatched his servants to summon the invited guests to the feast. Of course the King is God the Father, and the wedding feast is the wedding feast of His Son, our Lord Jesus Christ. At one level the wedding feast is the invitation to faith in general. But more Biblically, the wedding feast is the wedding feast of the Lamb, described in the Book of Revelation (19:7-9). Hence it is also the Liturgy of Heaven, we share in through the Mass.

What a wonderful image of the Kingdom, a wedding feast. Most Jewish people of that time looked forward to weddings all year long. Weddings were usually timed (in an agricultural setting) between planting and harvest when things were slower. Weddings often lasted for days, and were among the most enjoyable things a Jewish person could imagine. There was feasting, family, and great joy in what God was doing. And consider the unimaginable joy and honor of being invited to a wedding hosted by a King!

Yes, these were powerful images for the ancient Jews of the Kingdom. A wedding! And the wedding for a King’s son at that! The joy, the celebration, the feasting, the magnificence, the splendor, the beautiful bride, the handsome groom, the love, the unity; yes, the Kingdom of Heaven may be likened to a king who gave a wedding feast for his son.

Who would not want to come!? And we today may well ask, if this is heaven, who does not want to go?! And yet, as we shall see, the invitation is rejected by many!

II. REJECTION! The text says, but they refused to come. A second time he sent other servants, saying, “Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”‘ Some ignored the invitation and went away, one to his farm, another to his business. The rest laid hold of his servants, mistreated them, and killed them.

Why !? Here is a real twist to the story, an unexpected development. Why the rejection of the King’s offer? And in our time, why the rejection of what God offers? Are these people crazy? In effect, Jesus explains their rejection in a two-fold way: worldliness and wickedness.

One group of those rejecting the invitation to the Kingdom of heaven do so for worldly reasons. Jesus describes them as going “one to his farm, another to his business.” In other words, the things of the world, though not evil in themselves, have them preoccupied. They are too busy to accept the invitation, their priorities and passions are elsewhere.

They think, “Weddings are nice, but money is nicer. Yes, you see, God and religion have their place, but they don’t pay the bills.” The goal of the worldly, is this world, and what it offers, not God, or the things waiting for them in heaven. Things like prayer, and holiness, Scripture and sacraments, don’t provide obvious material blessings to the worldly minded. Hence, such things are low on the priority list. St Paul speaks of people whose god is their belly and who have their mind set on worldly things (cf Phil 3:19).

So off they go, one to his farm, another to his business; one to watch football, another to detail his car; one to sleep in, another to golf; one to make money, another to the mall to spend it lavishly.

A second group of those rejecting the kingdom do so out of some degree of wickedness. Jesus speaks of how they abuse those who invite them, and that some of the servants, (prophets, apostles, evangelizers), are even killed. Why this anger?

For many, the kingdom of God is rejected because it is not convenient to their moral life. Many of them rightly understand that, to enter the wedding feast of the Kingdom, will require them to be “properly dressed,” and this will be seen below. But of course “proper dress” here refers, not to clothes but, to holiness and righteousness, to living the moral vision of the Kingdom.

Hence the invitation wedding feast of the Kingdom causes anger, for it casts a judgment on some of their behaviors and tweaks their conscience. A great deal of the hostility directed to the God, Scripture, Jesus, the Church and her servants who speak God’s truth, is explained by the fact that, deep down, the hostile know what is proclaimed, is true.

Or, if their minds have become very darkened or their hearts hardened by sin, they simply hate being told what to do, or any suggestion that what they are doing is wrong. Being told to live chastely, or to forgive, or to be more generous to the poor, or to welcome new life (even when there are deformities), or that there are priorities higher than money, sex, career, and worldly access; all of this is obnoxious to some, who have become hardened in sinful choices or sinful patterns of one sort or another. Hence the world often treats God and those who speak of Him with contempt. Some are even martyred in certain places and times.

Of course for many who reject the Kingdom, there are multiple reasons. But Jesus focuses on these two broad categories, under which a lot of those reasons fall.

III. RUIN. The text says, The king was enraged and sent his troops, destroyed those murderers, and burned their city. As with last week’s gospel we have here a stunning and shocking detail to the story which is, to some extent mysterious to us. How can such a violent punishment be squared with a vision of God who loves us?

It is not an easy thing to answer. But to respond by pretending it is not taught, or that this will never happen, is to reject the loving urgency with which Jesus speaks. He is not simply using scare tactics or hyperbole, he is teaching us what it true for our salvation.

Historically this destruction happened to ancient Israel in 70AD, forty years after Jesus’ resurrection. After having extended the invitation for a long forty years, the “No” of the invited guests (in this case, the Ancient Jews, corporately speaking) became definitive and led to their national ruin and the end of the temple.

It is the same for us. The Lord invites us all to accept his kingdom as long as we live. And if we are slow to respond, he repeats his offer again and a again. But in the end, if we don’t want to have the Kingdom of God, we don’t have to have it. And, at death, our choice is fixed. And if it is “No,” our ruin is sure, for outside the kingdom, now rejected, there is nothing but ruins. You and I will either accept the invitation to live in the Kingdom of God and by its values, or we will reject it and make “other arrangements.” And those other arrangements are ruinous.

But be sure of this, God wants to save everyone (cf Ez 18:23, 32, 33:1; 1 Tim 2:4 among others). If Hell exists, it is only because of God’s reverence for our freedom to chose. And mind you there are not a few who reject the Kingdom for they live showing that they do not want a thing to do with many of the values of the Kingdom of heaven such as chastity, forgiveness, love of enemies, generosity to the poor, detachment  from the world and so forth. And God will not force them to accept these things or be surrounded by those who live them perfectly in heaven. They are free to make other arrangements and to build their eternal home elsewhere. And compared to heaven, everything else is a smouldering ruin.

IV. RESOLVE. The text says, Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.’ When some reject the invitation, God merely widens the invitation. He wants his Son’s wedding feast full. Hence, God is resolved to keep inviting and widening the invitation. Here is an extravagant God who does not give up. And when rejected, he just keeps calling.

V. REQUIREMENT. The text says, The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. But when the king came in to meet the guests, he saw a man there not dressed in a wedding garment. The king said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence. Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’ Many are invited, but few are chosen.“

And here then is a warning even for those of us who do accept the invitation and enter the kingdom: We must wear the proper wedding garment.

As we have already remarked, the garment here is not about cloth, but about righteousness. And this righteousness in which we are to be clothed can come only from God. God supplies the garment. The book of Revelation says that the saints were each given a white robe to wear (Rev 6:10). The text also speaks of the Church in a corporate sense as being clothed in righteousness: Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to be clothed with fine linen, bright and pure” — for the fine linen is the righteous deeds of the saints (Rev 19:7-8). Hence righteousness is imaged by clothing, and that clothing is given by God. At our baptism the priest makes mention of our white robe as an outward sign of our dignity that we are to bring unstained to the judgment seat of Christ. At our funeral too, the white pall placed upon the casket recalls the white robe of righteousness given us by God.

Scripture speaks elsewhere about our righteousness as a kind of provided clothing we “put on”:

  1. Rom 13:12 Let us then cast off the works of darkness and put on the armor of light
  2. Rom 13:14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
  3. Eph 4:23 And be renewed in the spirit of your minds, and put on the new nature, created after the likeness of God in true righteousness and holiness.
  4. Eph 6:11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil.
  5. Eph 6:14 Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness
  6. Col 3:10 You have put on the new nature, which is being renewed in knowledge after the image of its creator.
  7. Col 3:12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.
  8. 1 Thess 5:8 But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation.

Hence, when the king comes upon a man “not properly dressed” he is confronted. And, saying not one word in reply, he is cast out. But recall two things. First, this is not about a dress code, it is about a holiness code. The clothes are symbolic of righteousness. Secondly, remember, the garment is provided. We have no righteousness of our own, but only what God gives us. Hence, the refusal to wear the clothes is not about poverty or ignorance of the rules. It is an outright refusal to accept the values of the Kingdom of God, and to “wear” them as a gift from God.

Scripture says of heaven Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful (Rev 21:27). Scripture also warns us, without holiness no one will see the Lord (Heb 12:14b) And old Spiritual says, None can walk up there, but the pure in heart. Consider that heaven would not BE heaven if sin and unrighteousness were allowed to commingle there.

Now only God can make us pure enough to enter there and he offers this gift of purity to everyone. Yet not everyone chooses to accept the garment of righteousness he offers, and will not agree to undergo the purification necessary to enter heaven.

The Lord concludes by saying that many are called, but few are chosen. Indeed the Lord calls many, (likely, all). But far fewer are chosen for they themselves choose against the offer of the Kingdom and the garment of righteousness. God thus ratifies their choice by choosing them not.

Some final notes:

Understand the urgency with which Jesus speaks and teaches. Our choices have consequences and, at some point our choices become fixed. Further, at that point, God will ratify what we have chosen. Notions of judgment, fixed choices and Hell may be obnoxious to some on the modern world, and surely these teachings are sobering and even scary to all. We may have legitimate questions of how to square hell with God’s mercy. But nonetheless Judgement, the final fixity of our choices and the reality of Hell are all still taught despite our objections or questions.  And they are taught by the Lord Jesus who loves us. No one love you more than Jesus Christ, and yet, no one spoke of hell more than Jesus Christ.

It is as if the Lord is solemnly urging us to be sober and serious about our spiritual destiny. And likewise to be sober and serious about the spiritual condition of those we love. If nothing else, hear the Lord’s urgency in this vivid parable, told in shocking detail. Realize it is told in love and heed its message.

A final picture. In Luke 15, the Lord told the parable of the Prodigal Son. And the sinful son returned to his father, who, being joyful and moved, threw a great feast. But the other son sulked and refused to enter the feast. Incredibly, his father came out and pleaded with him to enter the feast. “We must rejoice!”  he said. And, strangely, the parable ends. We are not told if the sulking son enters. The story does not end because you must finish it. You are the son. So is your spouse, so are your children and friends. And what is your answer? Will you learn to forgive and accept all the kingdom values and enter….or will you stand outside? What is your answer? And what are you doing to help ensure the proper answer from you spouse, children, brothers, sisters, and friends? What is you answer? What is theirs? The Father is pleading for us to enter the feast. What is your answer?

Photo Source: The New Open Bible.com

This Song says, I got a robe, you got a robe, all God’s children got a robe. When I get to heaven gonna put my robe and go wear it all over God’s Heaven. Heaven, (Everybody talking ’bout Heaven ain’t a goin’ there), Heaven, gonna walk all over God’s heaven.

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Sinner Please Don’t Let this Harvest Pass – A Meditation on the Gospel for the 27th Sunday of the Year

There is an urgency and clarity about the Gospel for today that is most often lacking in modern Christians, certainly including the clergy. In this Gospel the message is urgent, provocative and clear: there is a day of judgment coming for every one of us and we simply must be ready. The message is a sobering one for a modern world that is often dismissive of judgement, and certainly of Hell. Yet Jesus says clearly that the Kingdom of God can be taken from us for our refusal to accept its fruits in our life.

Parables and images used by Jesus to teach on judgement and the reality of Hell, are often quite vivid, even shocking in their harsh imagery. The are certainly not stories for the easily offended. And they are also difficult to take for those who have tried to refashion Jesus into a rather pleasant sort of fellow whose job is only to affirm, rather than the uncompromising prophet and Lord that He is.

No one spoke of Hell more than Jesus – How to perfectly reconcile these sorts of teachings presented so bluntly with the God who loves us so, points to the deeper mysteries of justice and mercy, and their interaction with human freedom. But this point must be clear: No one loves us more that Jesus and yet no one spoke of Hell and its certainty more than Jesus; no one warned us of judgment and its inescapable consequences more than Jesus. Hence, out of love for us Jesus speaks of death, judgement, heaven and hell. As one who loves us, he wants none of us to be lost. So he warns, he speaks the truth in love.

Historically this parable had meaning for the ancient Jews that has already come to pass. God had established and cared for his vine, Israel. He gave every blessing, having led them out of slavery and establishing them in the Promised Land. Yet searching for the fruits of righteousness he found little. Then, sending many prophets to warn and call forth those fruits, the prophets were persecuted, rejected, even murdered. Finally, God, sent his Son, but he too was murdered. There comes forth a sentence: He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times….Therefore, I say to you, the Kingdom of God will be taken away from you and given to a people that will produce its fruit. By 70 AD Jerusalem was destroyed, the Temple, never to be rebuilt.

The Jewish people are not singled out in the Scriptures, for we all, like them, are a vineyard, and their story, if we are not careful can be our own story. We like the ancients, have a decision to make. Either we will accept the offer of the Kingdom and thereby yield to the Lord’s work and bring forth a harvest,  or we must face the judgment that we have chosen to reject the offer of the Kingdom. God will not force us to accept his kingship or kingdom. We have a choice to make, and that choice is at the heart of the judgment we will face.

Let’s take a closer look at the Gospel and apply it to the vineyard of our lives.

I. THE SOWING – The text says, There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower.  Then he leased it to tenants and went on a journey.

Note the care and providence of the Landowner (God) who has given each of us life and every kind of grace. The image of vineyard indicates that we have the capacity to bear fruit, and this signifies the many gifts and talents and abilities that we have been given by God.

The hedge calls to mind the protection of his grace and mercy. Though the world can be a tempting place, he has put a hedge of protection around us which is sufficient for us to remain secure from serious sin, if we accept its power.

But note too a hedge speaks of limits. And thus, God’s protective graces, though sufficient, mean we must live within limits, within the hedge that keeps the wild animals of temptation from devouring the fruits of our vine.

The tower is symbolic the Church, which stands guard like a watchman in a tower warning of dangers for we who live within the hedge. And, the tower which is the Church is also standing forth as a sign of contradiction to the hostile world outside which seeks to devour the fruit of the vineyard.

That the landowner leases the the vineyard is a reminder that we are not our own, we have been purchased and at a price. God and God alone created all these things we call our own. We are but stewards, even of our very lives. We belong to God and must render an account and show forth fruits as we shall next see.

But this point must be emphasized: The care that God has given us, his grace, his mercy, his very own self. As the text from Isaiah says, What more was there to do for my vineyard that I had not done? God loves us and does not want us to be lost. He gives us every grace and mercy we need to make it. The Lord says, As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel? (Ez 33:11). This must be emphasized before we too quickly grumble about the subsequent judgment that comes. God offers every possible grace to save us. It is up to us to accept or reject the help.

II.  THE SEEKING – the text says, When vintage time drew near, he sent his servants to the tenants to obtain his produce.

There come moments in our lives when God looks for fruits. Notice, he is the owner and the fruits are rightfully his. He has done everything to bring forth the fruit and now deserves to see the produce of his grace in the vineyard of our life, which is His own.

And what fruits does the Lord seek? The values and fruits of the Kingdom: faith, justice, love, mercy, peace, forgiveness, chaste lives, love of the poor, generosity, faithfulness, love of one’s family and friends, even love of one’s enemy, kindness, truth, sincerity, courage to speak the truth and witness to the faith, and an evangelical spirit.

Note too the text says he sends servants to obtain the produce. Here also is God’s mercy. Historically God’s “servants” were the prophets. And God sent the prophets not only to bring forth the harvest of justice, but also to remind, clarify, apply God’s Word and warn sinners. God patiently sent many generations of prophets to help Israel.

It is the same for us. God sends us many prophets to remind us, clarify, apply and warn. Perhaps they are priests or religious, parents, catechists, teachers, and role models. But they are part of God’s plan to warn us to bear fruit and to help call forth and obtain some of those very fruits for God. Each in their own way says like St. Paul did in today’s second reading: Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen in me (Phil 4:8-9).

Yes, God seeks fruits, rightfully so, and he sends his servants, the prophets, to help call them forth in us.

III. THE SINNING – The text says, But the tenants seized the servants and one they beat, another they killed, and a third they stoned.  Again he sent other servants, more numerous than the first ones, but they treated them in the same way.  Finally, he sent his son to them, thinking, ‘They will respect my son.’ But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ They seized him, threw him out of the vineyard, and killed him.

Thus, despite all God has done, despite sending his servants the prophets, they are all rejected with increasing vehemence. Hearts grow harder. The Landowner, God, even goes so far to demonstrate his love, and will to save, by sending his own Son. But they drag him outside the vineyard and kill him. Yes, Jesus died outside the city gates, murdered for seeking the fruit of faith from the tenants of the vineyard.

And what of us? There are too many who reject God’s prophets. They do so with growing vehemence and abusive treatment. Many today despise the Church, despise the Scriptures, despise fathers, mothers, friends and Christians in general who seek to clarify and apply God’s Word, and warn of the need to be ready. It is quite possible that, for any of us, repeated resistance can cause a hardening of the heart to set in. In the end, there are some, many according to Jesus, who effectively kill the life of God in them and utterly reject the Kingdom of God and its values. They do not want to live lives that show forth forgiveness, mercy, love of enemies, chastity, justice, love of the poor, generosity, kindness, witness to the Lord and the truth.

We ought to be very sober of their are many, many today who are like this. Some have merely drifted away and are indifferent. (Some we must say, have been hurt or  are struggling to believe, but at least they remain open). Yet still others are passionate in their hatred for the Church, Scripture and anything to do with God, and they explicitly reject many, if not most of the kingdom values listed above. We must be urgent to continue in our attempt to reach them as we shall see.

IV. THE SENTENCE – The text says, What will the owner of the vineyard do to those tenants when he comes?” They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.” Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.“

Here then is the sentence – If you Don’t want the Kingdom, you don’t have to have it. At one level, it would seem to us that everyone wants the Kingdom, i.e. everyone who has any faith in God at all, wants to go to heaven. But what is heaven? It is the fullness of the Kingdom of God. It is not just a place of our making, it that place where the will of God, where the Kingdom values are in full flower. But as we have seen, there are many who do not want to live chastely, do not want to forgive, do not want to be generous and love the poor, do not want God or any one else at the center, do not want to worship God.

Self excluded – having rejected the Kingdom values, and having rejected the prophets who warned them, many simply exclude themselves from the Kingdom. God will not force the Kingdom on anyone. If you don’t want it, even after God’s grace and mercy, his pleading through the prophets, you don’t have to have it. It will be taken from you, and given to those who do want it and appreciate its help.

The existence of Hell is rooted essentially in God’s respect for our freedom. For we have been called to love. But love must be free, not compelled. Hence, Hell has to be. It is the “alternative arrangements” that others make in their rejection of the Kingdom of God. At some point God calls the question, and at death our decision is forever fixed.

Yes, Hell, and the judgment that proceeds it, is clearly taught here and in many other places by Jesus (e.g. Matt 23:33; Lk 16:23; Mk 43:47; Matt 5:29; Matt 10:28; Matt 18:9; Matt 5:22; Matt 11:23; Matt 7:23; Matt 25:41; Mk 9:48; Luke 13:23; Rev 22:15; and many, many more). And it is taught by a Lord who loves us and wants to save us, but who is also sober to our stubborn and stiff-necked ways.

What is a healthy response to this teaching? To work earnestly for the salvation of souls, beginning with our own. Nothing has so destroyed evangelization and missionary activity, as the modern notion that everyone goes to heaven. Nothing has so destroyed any zeal for the moral life or hunger for the Sacraments, prayer and Scripture. And nothing is so contrary to Scripture as the dismissal of Hell and the notion of all going to heaven.

But rather than panic or despair, we ought to get to work and be more urgent to win souls for Christ. Who is it that the Lord wants you to work with to drawn them back to him. Pray and ask him, “Who Lord?” The Lord does not want any to be lost. But, as of old, he still sends his prophets (this means you) to draw back whoever will listen. Will you work for the Lord? Will you work for souls?  For there is a day of judgment looming, and we must be made ready by the Lord for it. Will you be urgent about it, for your self and others?

Photo Credit: Jean-Yves Roure

This video features the words of an old spiritual: Sinner please don’t let this harvest pass, and die and lose your soul at last. I made this video more than a year ago and in it there is a picture of Fr. John Corapi preaching. Since I made it long before “the recent troubles” please do not attribute any meaning from me by the inclusion of the photo, it is simply indicative of the “age” of the video.

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God Can Use Anything, But He Shouldn’t Have to. A Meditation on the Gospel for the 26th Sunday

In understanding this Gospel, we cannot overlook the audience Jesus was addressing. The text begins: Jesus said to the chief priests and elders of the people. In effect, Jesus was addressing the religious leaders of his day and the religiously observant. And he calls at least three things to their attention, three common sins of the pious, if you will: Lost Connections, Leaping to Conclusions and Lip Service.

Let’s look at each of these in turn, remembering that though they are not exclusive to the religiously observant, they are considered in the context of the religiously observant. Let’s also learn how they are particularly problematic when it comes to our mandate to hand on the faith through evangelizing our family and others.

I. Lost Connections – The text says, A man had two sons. Now the text will go on to describe these two sons as very different and also very similar. The man of course is God and we are all his children. And though very different, we all have the same Father and we all have sin. A man had two sons, which is another way of saying the sons had one Father. Yes we all have a connection we cannot deny, whatever our differences. We will look more at the differences between the two sons as we go on, but for now, consider merely this fact, A man (God) had two sons.

Why emphasize this? Because it is too easy for us to seek to severe the link we have with one another, to effect a kind of divorce from people we fear or do not like. For example, on the way to Mass, we may drive past tough parts of town and see drug dealers, scary gangs of young men near liquor stores, prostitutes and other outwardly troubled and rebellious people. And it is too easy to be cynical and say, “Some people’s children!” or “Look at that, how awful.” Or we may simply ignore them. Yet in all this we fail to recall:  here are my brothers, here are my sisters. So easily we can dismiss them, write them off, strive to effect some sort of divorce. But God may has a question for us, “Where is your brother?” (Gen 4:9)

Yes, there are many whom we try to disown, if we are not careful. Perhaps they are of a different political party, a different economic class, a different race, or just someone we don’t like. We divide, but God unites. A man had two sons, yes they are different, but he is Father to them both, he loves them both. He speak to them both, and calls them his sons.

In terms of evangelization, it will be noted that Jesus has sent us to all the nations. No longer are Israel and the Gentiles to be separated, the one considered chosen people, the other not. And hence the Church is catholic, is universal, seeking unite all. For a man had two sons, but the two sons have one Father. In seeking to evangelize, has it ever occurred to you that the least likely member of your family could be the one God most wants you to reach? Be careful of lost connections, for on account of it souls can be lost.

II. Leaping to Conclusions – A second “sin of the pious” is to leap to the conclusion that someone is irredeemably lost, to write off someone. Many of the Scribes and Pharisees, the religiously observant of their day, had done just this with a large segment of the population. Rather than to go out and work among them to preach the Word and teach observance of the Law, many of them simply called the crowds “sinners” and dismissed them as lost. In fact they were shocked that “welcomed sinners and ate with them” (e.g. Lk 15:2). Jesus says, to them, in effect: “Not so fast. Don’t leap to conclusions and write anyone off. Sick people need a doctor and I have come to be their divine physician and to heal many of them.”

Thus Jesus, in today’s parable, speaks of a sinner who repents: [The Father] came to the first and said, ‘Son, go out and work in the vineyard today.’ He said in reply, ‘I will not, ‘ but afterwards changed his mind and went.

The point is that we just don’t know, and we should be very careful not merely to write people off, even those who seem locked in very serious and sinful patterns, or seem even to be hostile to God. The example of St. Paul should certainly give us hope, as also that of St. Augustine. In fact St. Augustine wrote well on the fact that we just don’t know how things will turn out, and that we should pray for everyone, and write no one off:

For what man can judge rightly concerning another? Our whole daily life is filled with rash judgments. He of who we had despaired is converted suddenly and becomes very good. He from who we had expected a great deal fails and becomes very bad. Neither our fear nor our hope is certain. What any man is today , that man scarcely know. Still in some way he does know. What he will be tomorrow however, he does not know. (Sermo 46, 25)

Scripture also says, The oppressed often rise to a throne, and some that none would consider, wear a crown. The exalted often fall into utter disgrace; ….Call no man happy before his death, for by how he ends, a man is known. (Sirach 11:28-29)

I know a man (who is now deceased) but he told me his story, of how he was raised in the Church, got all his Sacraments, went to Church regularly, and was a God-fearing man. But in his early 40s he descended into alcoholism, began to be unfaithful to his wife, stopped going to Church and was dismissive of God. Were you or I to have seen him at that time, we might have easily concluded it looked bad. But somewhere in his early 60s, he knows not how, (except that someone was praying for him), he pulled out of his rebellion and re-entered the vineyard. He sought help for his drinking and reconciled with his wife and children. Daily mass, weekly confession, daily rosary, and Stations of the Cross, yes, when he returned, he really returned. But he said to me he had done a lot of sinning, and now it was time to do a lot of praying, making up for lost time, as he put it. He died a penitent in the bosom of the Church.

You just never know. Don’t write anyone off. Nothing stabs evangelization in the heart more that the presumption by many of us that someone is an unlikely candidate for conversion. Keep praying and keep working. Jesus tells us of a son who told his father to buzz off, but later repented and went into the vineyard. Pray, hope and work, you just never know. Don’t give up.

And don’t think any one is completed yet and a permanent member of the vineyard. Indeed, pray, hope and work even for your own salvation, and that of others, who seem well within in the vineyard. For here too, You and I  know many stories of former parishioners, even leaders who later drifted. St Paul spoke of how even regarding his own salvation he had a kind of sober vigilance: But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified (1 Cor 9:27)

III. Lip Service – The text says, The man came to the other son and gave the same order. He said in reply, ‘Yes, sir, ‘ but did not go.

So, consider the second son. He is personally respectful to his Father. When told to go into the vineyard he respectfully tells his Father he will do so. He would not dream of cursing his Father, or addressing him in any strident way. In terms of all God’s children, you might say he was religiously observant, outwardly respectful, a decent sort of person.

But in the end he does not get around to going to the vineyard. Whatever his reasons, his obedience to his Father was only cursory. He is emblematic of a great danger of the religiously observant, the danger of giving God lip service. Yes, we will praise the Lord, sing a hymn, shout Hallelujah and say Amen, all on Sunday. But on Monday will we obey and go to the vineyard of obedience, of forgiving those who have wronged us, of being generous to the poor, of being chaste, of being compassionate, of loving our spouse and children, of speaking the truth in love, of evangelizing and being God’s prophets? Will we go to the vineyard? Or is it all just lip service we pay to God.

And the greatest sadness of all is that it is our very religious observance (a good and commanded thing to be sure) that often blinds us to our wider disobedience. For it is too easy and too common that religiously observant person will reduce the faith merely to rituals and, once the rituals are observed, check off the “God-box.” In effect saying or thinking, “OK, I’ve gone to Mass, paid my tithes, said a few Amens and praised the Lord by singing. Now I’m done,” the God-box is checked. Yes with our lips we have praised God on Sunday. But do we go to the vineyard on Monday?

And lip service Christians are a terrible witness and a real blow to evangelization, because people can spot them a mile away. How on earth can we ever hope to win souls for Christ if they just see us going through the motions, and checking off the God-box, but living lives that are unreformed, and un-transformed? Our greatest witness has got to be a life that is being changed by Jesus Christ, a life that manifests biblical principles of love, justice, and charity; a  biblical understanding of sexuality, biblical priorities of forgiveness, mercy and generosity, a renewed mind and heart.

Now none of us do this perfectly, but pray God his transformative power is at work in us and that people can notice it in us. Nothing is more destructive to evangelization, than lip service Christians, who give the outward appearance of obedience and religiosity, but everyone knows they are really phoney. And nothing is more helpful to evangelizing our children, family members and friends than Christians who show lives that are being transformed and made joyful, serene and holier.

And all this leads to the title of this message, “God can use anything, but he shouldn’t have to.” In other words, it is true, none of us are perfect disciples and, despite this, God can work through us anyway. But, frankly God shouldn’t have to do this.

So in today’s Gospel Jesus points out three powerful obstacles to his grace flowing through us to others: lost connections, leaping to conclusions, and lip service.  All of these things lessen our effectiveness as disciples, prophets and evangelizers sent out to make disciples of all the nations. Yes, God can use anything, but he shouldn’t have to.

Drawing above: Two sons, by Davis

This song is an old African American Spiritual and it says, Oh fix me! Fix me Jesus, fix me.  Yes, God can use anything, but he shouldn’t have to, and so, as the song says, Fix me Jesus, fix me.

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Five Dispositions for Discipleship: A Meditation on the Gospel for the 25th Sunday of the Year

When we read a gospel like the one for today’s Mass we are tempted to side with the laborers who were hired first and who worked the longest. When we find out that they got paid the same as the men who only worked an hour the thought occurs to us that this is unfair somehow. And Jesus deals in his own way about the objections of unfairness issue, indicating simply that it is not for us to say how he will “spend” his grace. It’s his and the rest of it is none of our business.

I would further add the caution that we ought to be very careful before we ask God to be “fair.” Really what we want to ask from God is that he be merciful. For, if he were fair we’d all be in hell right now. The fact is we have no innate capacity to stand before God in pure justice, we simply cannot measure up to that. It is only grace and mercy that will win the day for us. So be very careful before trying to play the fairness card on God. In fact when we see Him being merciful to some one else, we ought to rejoice, for is also means we might stand a chance.

But another aspect of this Gospel that is important to learn from are the various dispositions of discipleship that are taught as the parable unfolds. Lets look at them each in turn.

I. The AVAILABILITY of discipleship – the text says, A landowner went at dawn to hire laborers to work in his field….He went later and found others standing idle….Why do you stand idle here all day?

Now it is clear that what we have described here are “day workers.” These were men, much like the Latino men of our day, who stood in public places hoping to be hired for the day. It was a tough life for, if you worked, you ate, if you didn’t you’d have little or nothing to eat. They were (are) called day laborers because they were hired only on a day to day basis, as needed. This is a terrible form of poverty for its vicissitude and men like these were (are) the poorest of the poor.

But note how their poverty, their hunger, makes them available. Each morning they show up and are ready, are available to be hired. Their poverty also motivates them to seek out the land owner and indicate that they are ready and willing to work. The well fed, and otherwise employed, do not show up, are not available. There’s something about poverty that makes these men available. Because their glass is empty, it is able to be filled.

But these men are us. We are the poor who depend on God for everything. Sometimes we don’t want to admit that, but we are. And every now and then it is made plain to us how poor, vulnerable and needy we really are. And this tends to make us seek God. In our emptiness, poverty and powerlessness, suddenly, there is room for God. Suddenly our glass, too often filled with the world, is now empty enough for God to find room. And in our pain we stand ready for God to usher us into the vineyard of his kingdom. An old gospel song says, Lord, I’m available to you, my storage is empty and I am available to you. It is our troubles that make us get up and go out with the poor to seek the Lord and be available to him. When things are going too well, Lord knows where we are to be found! Another gospel song says, Lord don’t move my mountain but give me the strength to climb it. Don’t take away my stumbling block but lead me all around. Cause Lord when my get a little too easy you know I tend to stray from thee.

Yes, we might wish for a trouble free life, but then, where would we be? Would we seek the Lord, would we make ourselves available to God, would we ever call on him at all?

II. The CALL of Discipleship – The text says, The Land OWNER said, “Go into my vineyard”….HE sent them into HIS vineyard.

So notice that it is the land owner who calls the shots. Too many, who call themselves the Lord’s disciples, rush into his vineyard with great ideas and biggie-wow projects that they have never really asked God about. But this passage teaches us that entrance into the vineyard requires the owners permission. If we expect to see fruits (wages for the work) at the end of the day, we have to be on the list of approved workers.

Fruitful discipleship is based on a call from the Lord. Scripture says, Unless the Lord builds the House, they that labor to build it labor in vain (Ps 127:1). Too many people run off and get married, take new jobs, accept promotions, start projects, etc., without ever asking God.

But true discipleship requires the Lord’s call first: “Go into my vineyard.” Got a bright idea? Ask God first. Discern his call with the Church, and a good spiritual director, guide, or pastor.

III. The TIMING of Discipleship. The text says, The vineyard owner came at Dawn, 9:00 am, Noon, 3:00 pm, 5:00pm

We may puzzle as to why God call some early, others late; none of our business. But he does call at different times. And even those he calls early, he does not always call us to do everything now. There is a timing to discipleship.

Moses thought he was ready at age 40, and in his haste, he murdered a man. God said, “Not now!” and made him wait until he was 80.

Sometimes we’ve got something we want to do but the Lord says, “Not yet.” And we think, “But Lord! This is a great project and many will benefit!” But the Lord says, “Not yet.” And we say, “But Lord I’m ready to do it now!” And the Lord says, “Not yet.”

Sometimes we think we’re ready, but we’re not. An old gospel song says, God is preparing me. He’s Preparing me for something I cannot handle right now. He’s making me ready, just because he cares. He’s providing me with what I’ll need to carry out the next matter in my life. God is preparing me. Just because he cares for me. He’s: maturing me. arranging me, realigning my attitude. He’s training me, teaching me, tuning me, purging me, pruning me, He’s preparing me.

IV. The PERSEVERANCE of Discipleship – The text says, When it was evening the owner of the vineyard said to foreman…summon the laborers and give them their pay, beginning with the last and ending with the first.

Notice the wage is paid in the evening and in the order determined by the land owner (who is God). The lesson is simple, we’ve got to stay in the vineyard. Some start things, but do not finish them. But if you’re not there at six, no pay.

Scripture says that we must persevere. Jesus says, But he who perseveres to the end will be saved (Mat 24:13). We also read To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life (Rom 2:7). And again, You need to persevere so that when you have done the will of God, you will receive what he has promised. (Heb 10:36).

Yes, we must work till evening comes. Saying we had faith when we were young and that we got all our sacraments when we were young will not suffice. We have to work till evening. An old spiritual says, Some go to Church for to sing and shout. Before six months they’s all turned out. How about you?

V. The GIFT of discipleship – The text says, Those hired first grumbled…we bore the heat of the day and burdens thereof.

Notice how the early workers think of their entrance into the vineyard and its labors as a “burden.” Of course the vineyard is really the Kingdom of God. And, it reamains true that many “cradle Catholics,” of a lukewarm nature, consider the faith to be a burden and think, somehow, that “sinners have all the fun.” Never mind that this is a completely perverted thinking, it is held anyway, consciously and unconsciously, by many.

But consider the laborers hired last. Were they having a picnic? Not exactly. Most were resigning themselves to the fact that they and their family will have little or nothing to eat tonight. Similarly, most sinners do not live the life of Reilly. Repeated and life-long sin brings many griefs: disease, dissipation of wealth, regrets, loss of family, addiction and so forth. Sinners do no have all the fun, no matter what they tell you.

Further, being a Christian is not a burden. If accepted, we receive a whole new life from Christ, a life of: freedom, purity, simplicity, victory over sin, joy, serenity, vision and destiny.

How do you view the Christian life? Is it a gift, a treasure beyond compare no matter its difficulties? Or is it a burden, a bearing of the labor in the heat of the day? Scripture says, For by grace you have been saved through faith; and this is not your own doing, it is the gift of God. It goes on to describe our “works” not as burdens but as something God enables us to do: For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Eph 2:8-10)

So here are five dispositions of discipleship which the Lord teaches in this parable: Availability, Call, Timing, Perseverance, and Gift.

Note well what the Lord teaches, for too often, we want to decide what it means to be a disciple. Beware, for the worst kind of disciple is the kind that gets out ahead of the Lord and self-defines his or her role. Jesus is Lord, let him lead.

This Song says, “I’m available to you…” And it reminds us that the owner of the vineyard still seeks souls to enter his vineyard and he wants to use your voice to say to someone: “You too, go into my vineyard!”

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Finding Forgiveness Through The Magnificence of Mercy A Meditation on the Gospel for the 24th Sunday of the Year

Today’s Gospel draws us into a remarkably sensitive area of the faith, that of forgiving others who may have harmed us. There are many who been authentically hurt, and others who that offering forgiveness will make them vulnerable to further harm. Forgiveness is something we experience as a very personal call, and it may, in some cases, be the most challenging thing we have ever been asked to do.

I have titled this Homily carefully, for if we read the parable closely, we must come to understand that mercy and forgiveness are not something we do out of our own flesh. Rather, mercy and forgiveness are a capacities we must find within us as the result of a stunning realization of the mercy we ourselves have been shown. As the remarkable reality f God’s incredible mercy for us, dawns upon us, our hearts are moved and suddenly we don’t hate anyone, and forgiveness is something which flows from our broken, humbled hearts. This is a gift which the Lord offers us. Let’s look at this Gospel in four movements.

I. THE PRESENTATION OF THE PROBLEM – The text says, Peter approached Jesus and asked him, “Lord, if my brother sins against me, how often must I forgive? As many as seven times?” Jesus answered, “I say to you, not seven times but seventy-seven times.

In effect Peter’s question seems to presuppose that there needs to be a limit to forgiveness, that it is unrealistic to expect human beings to forgive without limit. And many would likely agree with Peter, and might not be even as generous in setting the number at seven times. But Jesus answers by speaking in Jewish way that means essentially, “Peter, we cannot set limits on mercy or forgiveness. Just forgive without limit.”

This of course raises many questions and people like to use extreme examples to illustrate that they think such a principle absurd or impractical. “Do you mean to say a wife should always welcome back her physically abusive husband if he says, “I’m sorry?!” Should a business welcome a stealing employee back and put him in charge of the cash register, just because he said, “I’m sorry?” “Should I have to let my alcoholic uncle stay and disturb my children just because he says he’s sorry and swears he won’t do it again?” Etc.

At some level these questions presuppose that forgiveness is to be fully equated with pretending something never happened, or that forgiveness obliges me to exhibit no change in the relationship, letting “bygones be bygones.” But, in fact we are not always able to live in peace, and have relaxed boundaries with people who have shown themselves to be untrustworthy in a consistent or fundamental way. Forgiveness does not usually oblige us to put ourselves or others at unreasonable risk, or, frankly, to merely set the sinner up for another fall.

But even though we may have to erect necessary and proper boundaries with those who have sinned against us, we are still summoned to forgive them. But what does forgiveness mean in situations like this?

In effect, forgiveness is letting go of the need to change the past. To forgive may not always mean we can simply return to the status quo ante, but it does mean that we are able to let go of resentments, bitterness, desires for revenge, hatefulness, and the need to lash out for what a person did or did not do. Forgiveness means we are able to set down the bowling balls of hatred and anger we so often carry about. It means we can even learn to love those who have harmed us, and have understanding for the struggles that may have contributed to their harmful behavior. Forgiveness can even mean that we are happy for the welfare of those who have hurt us and pray for their continued well being. Ultimately, forgiveness is freeing for us, and a crushing weight is removed when we receive this gift from God.

But how are we to receive this gift? The Lord gives an important insight for us to grasp in the verses ahead.

II. THE POVERTY THAT IS PROFOUND – The text says, That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants. When he began the accounting, a debtor was brought before him who owed him a huge amount. Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt. At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’

The Lord’s parable begins by describing a man (this means you) who owes a huge amount. The Greek text says he owed ten thousand talents (μυρίων ταλάντων). Scripture scholars love to debate exactly how much this would be in modern currency. But for our purposes, it is a Jewish way of saying this guy owed many millions of dollars and he’s not just going to work a little overtime or take a part time job to pay it off. This is a debt that is completely beyond his capacity to pay. This man is toast, he has a profound poverty in that he is completely incapable or ever hoping to make a dent in what he owes.

But understand, this man is you and me. This is our state before God. We have a debt of sin so high and heavy that we can never hope to be rid of it on our own. I don’t care how many spiritual pushups we do, how many novenas, chaplets and rosaries, masses, fastings, pilgrimages, and gifts to the poor. We can’t even make a noticeable dent in the debt we owe.

People like to make light of sin today, and say stupid things like, “I am basically a good person” or “At least I’m not as bad as that prostitute over there.” OK, so you’ve got $500 and she’s only got $50. Big deal, the debt is three trillion. None of us can even come close. Without Christ paying the difference, we’re toast, finished, off to jail, off to hell. For we have all committed the infinite offense of saying “no” to a God who is infinitely holy. You and I just don’t have the resources to turn back the debt.

If it seems I belabor this point, fine. But we really have to get this through our thick skulls. We are in real trouble without Christ. And the more we can grasp our profound poverty and that hell is our destination without Jesus, then the more we can appreciate the gift of what he has done for us. So let this sink in: We are in big trouble, our situation is grave. And old song says, In times like these, you need a savior.

III. THE PITY THAT IS PERSONAL – The text says, Moved with compassion the master of that servant let him go and forgave him the loan.

Look at that! Don’t miss this! The WHOLE DEBT is paid. Complete and dramatic mercy! And notice how personal the mercy is. The text uses intensifiers: the master of THAT SERVANT let HIM go and forgave HIM the loan. This man is you. God has done this for you. You.

Now if we miss this point, nothing else makes sense. We have got to let it get through to us what God has done for us. And if we do, it will equip us to show mercy.

One day it will finally dawn on us that the Son of God died for us, died for me. And when it does, our stone hearts will break and love will pour in. And, with broken humbled hearts, we will find it hard to hate anyone. And in our gratitude we will gladly forgive those who have hurt us, even those who still hate us. With a new heart that the Lord can give us, we will forgive gladly, joyfully, and consistently out of gratitude and humility at what God has done for us.

But we have to get this. We have to know our poverty and inability to save ourselves. And then we have to know and experience that Jesus paid it all, that he saved us wholly and freely. And if this will break through for us, we will forgive and love others.

If we do not get this, and refuse to let the Holy Spirit to minister this gift to us, some pretty awful things will happen that are detailed in the final section of this gospel.

IV. THE PITILESSNESS THAT IS PERILOUS – The text tells a very tragic story: When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized one of his fellow servants and started to choke him, demanding, ‘Pay back what you owe.’ Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’ But he refused. Instead, he had the fellow servant put in prison until he paid back the debt. Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to. Should you not have had pity on your fellow servant, as I had pity on you?’ Then in anger his master handed him over to the torturers until he should pay back the whole debt. So will my heavenly Father do to you, unless each of you forgives your brother from your heart.”

Apparently this wicked servant never got in touch with his true poverty and refused to experience the gift that he himself had received. And in refusing this, his heart remained unbroken, it remained hard, it was stone. Having experienced no mercy (though mercy HAD been extended) he was willfully ill-equipped to show mercy to others. And being callously unaware of the unbelievable gift he had been given, he remains unchanged.  In so doing and being, he was unfit for the Kingdom of God, which can only be entered by gladly receiving mercy.

And yet, many Christians are like this. They go about quite unaware and unappreciative of either their need for mercy, or that incredible mercy has been extended them. Unaware, they are ungrateful, and ungrateful, their hearts are unbroken, and no light or love has really been able to enter there. Hurt by others they therefore hurt back, or hold grudges, or grow arrogant and unkind. They lack compassion or understanding for others and consider themselves superior to others, whom they see as worse sinners than themselves. Forgiveness is considered by them to be either a sign of weakness, or something that only foolish people do. As for them, “they don’t get angry, they get even.”

And it all begins with a person who has never known just how grave their condition and awful their poverty really is. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked (Rev 3:17). And refusing to see their poverty they do not appreciate their gift, and so the terrible cycle ensues.

Scripture warns in many places of our need to experience and show mercy:

  1. Matt 6:14 For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins
  2. Matt 5:7 Blessed are the merciful, for they will be shown mercy.
  3. Matt 7:2 For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.
  4. Luke 6:37 Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
  5. Matt 18:35 This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.
  6. James 2:13 For judgment without mercy will be shown to anyone who has not been merciful. But mercy triumphs over judgment!
  7. Sirach 27:30 The vengeful will suffer the Lord’s vengeance, for He remembers their sin in detail. Forgive your neighbor’s injustice, then when you pray, your own sins will be forgiven. Can anyone nourish anger against another and expect healing from the Lord? Can anyone refuse mercy to another like himself and then seek pardon for his own sins? Remember your last days, set enmity aside. Remember death and cease from sin. Think of the Commandments, hate not your neighbor, remember the Most High’s covenant, and overlook faults.

I don’t know about you, but I am going to need mercy on the day of judgement. And the Lord actually teaches in texts like these that we can have influence over the standard of judgment he will use. Do you want to find mercy? Then receive it now from him, and show it to others. Otherwise you will be judged with strict justice. And I promise you, you don’t want that. For if strict justice is the measure, we will surely go to Hell. We just owe too much to think we can make it without mercy.

OK, a tough gospel, but a freeing one too. It is sure that some of us find it hard to forgive. And some have been very deeply hurt. But in the end, forgiveness is a gift we have to receive from God. It is a work of God in us. And we should, and must ask for it. Even if we feel very hurt, seek the gift, it will bless you and prepare you to receive more mercy. But hear carefully the warnings. For if we cling to our anger, and refuse the freeing gift of forgiveness, we become unfit for the kingdom of heaven. No matter how deep our hurts we cannot ultimately justify our anger and refusal to forgive. God has just been too good to us. And if that will dawn on us, our hearts will break with joy and be filled with love. And forgiveness will surely come with a new heart.

Photo Credit: From the Josephite Collection

This songs says, Your grace and mercy brought me through, I’m living this moment because of you. I want to thank you, and praise you too, your grace and mercy brought me through.