The texts from the Roman Catholic Lectionary today invite contemplation of our life journey to recall how we have been shown mercy and new directions that have led us to today.
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| Mercy shown |
The reading from the first letter to Timothy expresses gratitude for mercy.
* [1:12–17] Present gratitude for the Christian apostleship leads Paul to recall an earlier time when he had been a fierce persecutor of the Christian communities (cf. Acts 26:9–11) until his conversion by intervention of divine mercy through the appearance of Jesus. This and his subsequent apostolic experience testify to the saving purpose of Jesus’ incarnation. The fact of his former ignorance of the truth has not kept the apostle from regarding himself as having been the worst of sinners (1 Tm 1:15). Yet he was chosen to be an apostle, that God might manifest his firm will to save sinful humanity through Jesus Christ (1 Tm 1:16). The recounting of so great a mystery leads to a spontaneous outpouring of adoration (1 Tm 1:17).1
Psalm 16 is a song of trust and security in God that reflects on the wise and life-giving presence of God.
* [Psalm 16] In the first section, the psalmist rejects the futile worship of false gods (Ps 16:2–5), preferring Israel’s God (Ps 16:1), the giver of the land (Ps 16:6). The second section reflects on the wise and life-giving presence of God (Ps 16:7–11).2
The Gospel of Luke is from the Sermon on the Plain.
* [6:20–49] Luke’s “Sermon on the Plain” is the counterpart to Matthew’s “Sermon on the Mount” (Mt 5:1–7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (Lk 6:20–22) and ends with the parable of the two houses (Lk 6:46–49). Almost all the words of Jesus reported by Luke are found in Matthew’s version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., Mt 5:17–20; 6:1–8, 16–18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the “Sermon on the Mount” is considerably longer.3
Dennis Hamm, S.J. notes that Luke said in his author’s prologue that he will present his gospel with an eye to an “orderly sequence” [1:3].
Well, just before this proverb about blind guides, which is true in any context, he has just quoted sayings by Jesus about judging others in the sense of (God-like?) condemnation, coupled with a mandate to forgive, so as to be forgiven (apparently by almighty God, since the ‘divine passive’ seems to be implied). The implication, then, is that good leadership within a faith community is ‘Godly’ only if such leadership includes readiness to forgive and generosity in the exercise of judgment.4
Don Schwager quotes “Seeing the speck in another's eye,” by Saint Augustine of Hippo, 354-430 A.D.
"The word hypocrite is aptly employed here (Luke 6:42, Matthew 7:5), since the denouncing of evils is best viewed as a matter only for upright persons of goodwill. When the wicked engage in it, they are like impersonators, masqueraders, hiding their real selves behind a mask, while they portray anothers character through the mask. The word hypocrites in fact signifies pretenders. Hence we ought especially to avoid that meddlesome class of pretenders who under the pretense of seeking advice undertake the censure of all kinds of vices. They are often moved by hatred and malice. Rather, whenever necessity compels one to reprove or rebuke another, we ought to proceed with godly discernment and caution. First of all, let us consider whether the other fault is such as we ourselves have never had or whether it is one that we have overcome. Then, if we have never had such a fault, let us remember that we are human and could have had it. But if we have had it and are rid of it now, let us remember our common frailty, in order that mercy, not hatred, may lead us to the giving of correction and admonition. In this way, whether the admonition occasions the amendment or the worsening of the one for whose sake we are offering it (for the result cannot be foreseen), we ourselves shall be made safe through singleness of eye. But if on reflection we find that we ourselves have the same fault as the one we are about to reprove, let us neither correct nor rebuke that one. Rather, let us bemoan the fault ourselves and induce that person to a similar concern, without asking him to submit to our correction." (excerpt from Sermon on the Mount 2.19.64)5
The Word Among Us Meditation on 1 Timothy 1:1-2, 12-14 asks how often do we stop and review the sins of your past, especially the sins we have already confessed and put behind us? This isn’t a matter of rehashing the past or beating yourself up over sins from years ago. No, we’re talking about looking back at how God has changed your life.
Right now, take a moment to look back and identify one or two ways you have grown spiritually over the past few years. Maybe you feel closer to Jesus in your prayer. That’s his grace. Maybe you can see ways he has helped you to overcome anger, laziness, or pride. That’s his grace. Or maybe you’ve found it easier to accept someone who once got on your nerves or who hurt you in the past. That too is God’s grace. In fact, if you look closely enough, you’ll see that God’s grace has indeed been abundant. And powerful. And persistent. And unconditional.6
Friar Jude Winkler discusses the ecclesiology of the pastoral letters. The short sayings in Luke urge us to seek wisdom in spiritual guidance. Friar Jude reminds us how when we see the flaws in others we need to ask what is going on in my own heart that causes my trouble?
A Post by Franciscan Media reflects on the life of Saint John Chrysostom Saint of the Day for September 13. Fr. Richard Rohr, OFM, comments that to love is to be conscious, and to be fully conscious would mean we are capable of loving. Sin always proceeds from lack of consciousness. Most people are just not aware and not fully living in their own present moment. When Jesus said, “Father, forgive them, they don’t know what they’re doing” (Luke 23:34), he was absolutely right. Most people are on cruise control, and most of their reactions are habituated responses—not fully conscious choices.
Spiritual maturity is to become aware that we are not the persona (mask) we have been presenting to others. That is why saints are humble and scoundrels are arrogant. We must become intentional about recognizing and embracing our shadows. Religion’s word for this is quite simply forgiveness, which is pivotal and central on the path of transformation.
This can be painful as we realize that even when we thought we were loving, we often really weren’t. And when we thought we were bad and sinful, we often weren’t that either! Facing reality is also liberating because we recognize that our manufactured self-image is nothing substantial or lasting; it is just created out of our own mind, desire, and choice—and everyone else’s opinions of us! The movement to second-half-of-life wisdom requires serious shadow work and the emergence of healthy self-critical thinking—but without condemning or shaming that same self. That is the truly “narrow gate and hard road that few follow upon” (Matthew 7:14).8
Our journey presents opportunities to see the light in troubling circumstances as we seek the Spirit to maintain our consciousness of truth, beauty, and goodness.
References
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