The texts from the Roman Catholic Lectionary today invite contemplation of the extent to which we practice seeking social justice with an attitude of thanksgiving and humility.
Learning and Humility
The reading from the Prophet Isaiah declares if we are willing and obedient, we shall eat the good of the land.
* [1:2–31] This chapter is widely considered to be a collection of oracles from various periods in Isaiah’s ministry, chosen by the editor as a compendium of his most characteristic teachings.1
Psalm 50 shares the acceptable sacrifice.
* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).2
In the Gospel of Matthew, Jesus denounces the hypocrisy of the Scribes and Pharisees.
* [23:5] To the charge of preaching but not practicing (Mt 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see note on Mt 6:1–18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Ex 13:9, 16; Dt 6:8; 11:18). Tassels: see note on Mt 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.3
Mike Cherney reflects that today’s readings share a common theme, a call for renewal. The passages from the first chapter of Isaiah point out the hypocrisy of external acts of ritual practiced alongside injustice. The Psalm continues the rebuke of those religious actions which are not partnered with ethical action. The Gospel acclamation is an explicit call for repentance and change. In the Gospel, Jesus takes issue with publicizing the signs of one’s religious practice and one’s standing.
Lately I have been giving attention to my thoughts before falling asleep. I would like to claim that it is prayerful reflection, but it is not and seldom has been. As I move into “retirement”, I am noticing a change in these thoughts. During my busiest years, these thoughts often had a focus on the shortcomings of others. More recently these thoughts tend to look at my own shortcomings. A few weeks ago, I started to label this as an awareness of “my inner Pharisee.” During my busiest years, I tended to follow the rules or at the very least justify my actions in terms of the greater good. I became very judgmental of others, often with the harshest judgments for those whose actions mirrored my own inadequacies. I integrated the titles and awards that I received into my self image. While avoiding boastfulness, I would not have called myself the picture of humility. Although I still drew my motivation from what I considered important rather than the opinions of others, the need to exceed the performance of those others in terms of teaching, research and service as well as being regarded as “Doctor” or “Professor” were clearly parts of my ego. I had a disproportionately high opinion of myself. If I imagine myself in today’s Gospel, after Jesus’ comments I see myself walking away with my tail between my legs (as was likely also the case for some of His disciples).4
Don Schwager quotes “Who are the proud?” by Augustine, Bishop of Hippo, 354-430 A.D.
"Who are the proud? Those who do not perform penance and confess their sins in order to be healed through humility. Who are the proud? Those who attribute to themselves the few good qualities they seem to possess and endeavor to diminish the mercy of God. Who are the proud? Those who, while attributing to God the good they accomplish, insult others for not performing such works and raise themselves above them." (Commentary on Psalm 93, 15)5
The Word Among Us Meditation on Isaiah 1:10, 16-20 comments that there is no shortcut for creating a natural path outdoors, and neither is there an effortless or one-shot method for achieving justice. Rather, it’s an ongoing task that, like clearing a path, usually begins with a step in the right direction.
Step-by-step: that can sound slow and tedious. But let’s consider how much good can come out of each single individual who personally answers the call to seek justice. Blessed Frederic Ozanam, founder of the Society of St. Vincent de Paul, began his work by delivering his own supply of winter firewood to a woman who was recently widowed. One act of charity at a time, he and his friends looked after the poor of Paris. Eventually, their fervor and authentic practice of the gospel caught on. Now some 800,000 members in 140 countries are following along his same path of concern for the poor.6
Friar Jude Winkler compares the condemnation of lack of social justice by Isaiah to the call of the Prophet Amos. The phylacteries and tassels of the Pharisees are worn to attract honour. Friar Jude suggests the tendency to exaggeration needs to be considered when we are concerned about titles like “Father”.
Fr. Richard Rohr, OFM, comments that one of the phrases that has stayed with him from studying Latin in the seminary is “Quidquid recipitur ad modum recipientis recipitur.” This statement is not only kind of fun to say, but it has been critical to my understanding of how we process information. Directly translated, it means “Whatever is received is received according to the manner of the receiver.” Thirteenth-century scholastics such as John Duns Scotus (1266–1308) and Thomas Aquinas (1225–1274) intuited this. It was early psychology before we thought we had psychology! What it means, in other words, is that we don’t see things as they are; we see things as we are. We see the things we want to see, the things that confirm our assumptions and our preferred way of looking at the world. Brian McLaren elaborates how confirmation bias, which he believes is the most powerful, operates.
What do I already believe? Does this new idea or piece of information confirm what I already think? Does it fit in the frame I’ve already constructed? If so, I can accept it. If not, in all likelihood, I’m simply going to reject it as unreasonable and unbelievable, even though doing so is, well, unreasonable. I do this, not to be ignorant, but to be efficient. My brain (without my conscious awareness, and certainly without my permission) makes incredibly quick decisions as it evaluates incoming information or ideas. Ideas that fit in are easy and convenient to accept, and they give me pleasure because they confirm what I already think.7
Awareness of how we are biased to see things as we understand will help us to hear the Spirit call us to pursue social justice with thanksgiving and humility.
References
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