The texts from the Roman Catholic Lectionary today challenge us to act as agents of God’s mercy as we contemplate with awe and wonder the forgiveness we receive from God.
Contemplate forgiveness
The reading from the Prophet Ezekiel describes Judah’s captivity portrayed in the prophet’s actions.
* [12:16] Both exiles and nations shall know that the exile is divine punishment for Israel’s betrayal of the Lord and the covenant, not evidence that the Lord is too weak to fight off the Babylonian deity.1
Psalm 78 declares God’s goodness and Israel’s ingratitude.
* [Psalm 78] A recital of history to show that past generations did not respond to God’s gracious deeds and were punished by God making the gift into a punishment. Will Israel fail to appreciate God’s act—the choosing of Zion and of David? The tripartite introduction invites Israel to learn the lessons hidden in its traditions 2
In the Gospel of Matthew, Jesus defines forgiveness in the parable of the Unforgiving Servant.
* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.3
Julie Kalkowski shares that forgiveness is such a beautiful concept, but so difficult to practice in real life. God is so much bigger and kinder than us but sometimes we can have glimpses of God’s way while we are alive.
While my mother was in hospice, my six siblings and I made a pact to not to take offense with each other. For most of seven weeks, five of us were providing 24/7 care and we were exhausted with caretaking and grief. So, we decided we would take the high road and not devolve into pointless scrabbles when one of us would enviably say something hurtful or stupid to another. We were able to care for my mother at home during her last days and that was such a luxury compared to many families during this time.4
Don Schwager quotes “How often shall I forgive?” by Hilary of Poitiers (315-367 AD).
"When Peter asked him whether he should forgive his brother sinning against him up to seven times, the Lord replied, 'Not up to seven times but up to seventy times seven times'" In every way he teaches us to be like him in humility and goodness. In weakening and breaking the impulses of our rampant passions he strengthens us by the example of his leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from him. In fact, he pardons even those sins that remain in one after confession. The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty was established at seventy times seven times (Genesis 4:24), and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism he grants the grace of salvation to his revilers and persecutors. How much more is it necessary, he shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times [i.e., seventy times seven], since through the grace of the gospel God has granted us pardon without measure." (excerpt from ON MATTHEW 18.10)5
The Word Among Us Meditation on Matthew 18:21–19:1 comments when Jesus told this parable, he described the heart of the gospel message.
“Father, the relief that the servant felt at having his debt forgiven did not make him merciful to his fellow servants. Help me not to repeat his mistake. Teach me to share your mercy with the people I meet, especially those who need it most. Make me more like you.”
“Merciful God, I praise you for your compassion and mercy on me. Thank you for having forgiven me completely!”6
Friar Jude Winkler describes the symbolic action of Ezekiel’s ministry before he is removed from Judah in the first Babylonian exile. We forgive because the other needs it. Friar Jude reminds us not to expect sorrow or reform from those we forgive who may be acting out of their brokenness.
Fr. Richard Rohr, OFM, comments that a sense of wonder and awe is the foundation of religion. Too often we associate religion with belonging to a church or professing certain beliefs, but the religious instinct is so much broader than that. Sikh activist and human rights lawyer Valarie Kaur teaches us that awe and wonder can make us available to greater depths of compassion, union, and love.
The call to love beyond our own flesh and blood is ancient. It echoes down to us on the lips of indigenous leaders, spiritual teachers, and social reformers through the centuries. [The founder of Sikhism] Guru Nanak called us to see no stranger, Buddha to practice unending compassion, Abraham to open our tent to all, Jesus to love our neighbors, Muhammad to take in the orphan, [Hindu mystic saint] Mirabai to love without limit. They all expanded the circle of who counts as one of us, and therefore who is worthy of our care and concern. These teachings were rooted in the linguistic, cultural, and spiritual contexts of their time, but they spoke of a common vision of our interconnectedness and interdependence.7
The mercy we extend to others deepens our compassion and reveals bonds that unite all God’s children.
References
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