The texts from the Roman Catholic Lectionary today challenge us to seek reconciliation with those from whom we have become distant or estranged.
Reconcile
The Book of Deuteronomy describes how Moses dies and is buried in the Land of Moab.
This is the landc about which I promised on oath to Abraham, Isaac, and Jacob, “I will give it to your descendants.” I have let you see it with your own eyes, but you shall not cross over.1
Psalm 66 offers praise for God’s Goodness to Israel.
* [Psalm 66] In the first part (Ps 66:1–12), the community praises God for powerful acts for Israel, both in the past (the exodus from Egypt and the entry into the land [Ps 66:6]) and in the present (deliverance from a recent but unspecified calamity [Ps 66:8–12]). In the second part (Ps 66:13–20), an individual from the rescued community fulfills a vow to offer a sacrifice of thanksgiving. As often in thanksgivings, the rescued person steps forward to teach the community what God has done (Ps 66:16–20).2
The Gospel of Matthew shares ways of reproving another who sins.
* [18:15–20] Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. First there is to be private correction (Mt 18:15); if this is unsuccessful, further correction before two or three witnesses (Mt 18:16); if this fails, the matter is to be brought before the assembled community (the church), and if the sinner refuses to attend to the correction of the church, he is to be expelled (Mt 18:17). The church’s judgment will be ratified in heaven, i.e., by God (Mt 18:18). This three-step process of correction corresponds, though not exactly, to the procedure of the Qumran community; see 1QS 5:25–6:1; 6:24–7:25; CD 9:2–8. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Mt 18:19–20). Whether this prayer has anything to do with the preceding judgment is uncertain.3
The Daily Reflection Of Creighton University's Online Ministries is not available today.
Don Schwager comments that the Lord Jesus wants to set us free from resentment, ill-will, and an unwillingness to forgive. The love of Christ both purifies and sets us free to do good to all - even those who cause us grief. The call to accountability for what we have done and have failed to do is inevitable and we can't escape it, both in this life and at the day of judgment when the Lord Jesus will return.
But while we have the opportunity today, we must not give up on praying for those who cause us offense. With God's help we must seek to make every effort to win them with the grace and power of God's healing love and wisdom. Do you tolerate broken relationships or do you seek to repair them as God gives you the opportunity to mend and restore what is broken?4 (copyright © 2021 Servants of the Word, source: dailyscripture.net, author Don Schwager)
Don Schwager quotes “If someone has done you injury,” by Saint Augustine of Hippo (354-430 AD).
"If someone has done you injury and you have suffered, what should be done? You have heard the answer already in today's scripture: 'If your brother sins against you, go and tell him his fault, between you and him alone.' If you fail to do so, you are worse than he is. He has done someone harm, and by doing harm he has stricken himself with a grievous wound. Will you then completely disregard your brother's wound? Will you simply watch him stumble and fall down? Will you disregard his predicament? If so, you are worse in your silence than he in his abuse. Therefore, when any one sins against us, let us take great care, but not merely for ourselves. For it is a glorious thing to forget injuries. Just set aside your own injury, but do not neglect your brother's wound. Therefore 'go and tell him his fault, between you and him alone,' intent upon his amendment but sparing his sense of shame. For it might happen that through defensiveness he will begin to justify his sin, and so you will have inadvertently nudged him still closer toward the very behavior you desire to amend. Therefore 'tell him his fault between you and him alone. If he listens to you, you have gained your brother,' because he might have been lost, had you not spoken with him. " (excerpt from Sermon 82.7)4
The Word Among Us Meditation on Deuteronomy 34:1-12 comments that we all have times when it feels as if we’re stuck in the desert and our promised land seems far out of reach. Our debt may not have diminished much, despite our best efforts, or our distant family member may still refuse to take our phone calls. Through it all, we yearn for some kind of sign that we’re on the right path and that we’ll finally get there.
But sometimes the journey matters more than the destination. Sometimes we learn lessons along the way that bring us closer to our one true promised land: heaven. Sometimes we have to leave our dreams in God’s hands and trust that he will continue to work even after we have gone to be with him. Just ask Moses, who never entered the Promised Land but who had to leave it to Joshua to finish the journey.5
Friar Jude Winkler comments on the special apocalyptic nature of Moses' death and the connection to striking the rock twice at Meribah. The reference to the Church in Matthew is rare. Friar Jude notes that communal prayer extends Love to our brothers and sisters.
Franciscan Media shares about Saint Clare, that contemporary accounts glow with admiration of Clare's life in the convent of San Damiano in Assisi. She served the sick and washed the feet of the begging nuns. She came from prayer, it was said, with her face so shining it dazzled those about her. She suffered serious illness for the last 27 years of her life. Her influence was such that popes, cardinals, and bishops often came to consult her—Clare herself never left the walls of San Damiano.
The 41 years of Clare’s religious life are scenarios of sanctity: an indomitable resolve to lead the simple, literal gospel life as Francis taught her; courageous resistance to the ever-present pressure to dilute the ideal; a passion for poverty and humility; an ardent life of prayer; and a generous concern for her sisters.6
Fr. Richard Rohr, OFM, shares what Beatrice Bruteau calls a Communion Paradigm.
Jesus gathers people into communities in which . . . each person does the same thing that Jesus originally did: loving another person on the level beyond any description, beaming full attention (with all one’s heart, soul, mind, strength) of positive regard. This can awaken the sense of selfhood in one who has not yet known it, and in this way the community expands. . . . [In the community] all people are absolutely equal and each is absolutely unique. The sharing within the community is thus richly textured and very creative. Being unified, loving, and creative, the community is the “outreach” of God, the very Presence of God as world.. . . . Here I am I by virtue of being in-you/with-you/for-you, not outside and not against—not even separate7
Our life is made full in community and we grow love by seeking reconciliation with those who are separated from us.
References
No comments:
Post a Comment