The texts from the Roman Catholic Lectionary today invite us to contemplate messages from the Hebrew Testament and a modern day rabbi that open a light on religion rather than theology.
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| Not giving up on God |
The reading from the Book of the Prophet Isaiah declares an accusation against the people and shares the way to appeal to God.
* [1:10–17] A powerful indictment of the religious hypocrisy of rulers and others who neglect just judgment and oppress the weaker members, yet believe they can please God with sacrifices and other external forms of worship. The long list of observances suggests the Lord’s tedium with such attempts. Sodom…Gomorrah: the names are picked up from v. 9, but now to emphasize their wickedness rather than the good fortune of escaping total destruction.Psalms 501
Psalm 50 rebukes the hypocritical worshiper and concludes with a threat and a promise.
* [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 scrupulosity of Scribes and Pharisees.
* [23:8–12] These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title ‘Rabbi’ has been said to be used in addressing the scribes and Pharisees (Mt 23:7), the implication is that Father and ‘Master’ also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew’s church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts…will be exalted: cf. Lk 14:11.3
Jeanna Schuler asks where is my heart? If we follow our heart it points to what we love. Am I buoyed up by titles, honors, where I sit at the table? Am I quick to judge and slow to listen? Do I burden others and enjoy whatever slack my privilege buys? Do I sit high above the messy fields where struggles ensue? It’s Lent. It’s time to “learn to do good.” The Pharisee in me wants to look sharp and say the right things. But don’t listen to lofty words. Look at what we do. The child sees what we do and ignores the rest. Let’s learn from small creatures about what matters.
How can a codger set in her ways “make a new heart and a new spirit”? Of course we know what’s good. But how to change course this far downstream? It isn’t as hard as we fear. Heroic sacrifice isn’t demanded, just a willing heart. If we open up space this Lent, God finds us. If we sing praise in croaky tones, God hears us. In encountering those beaten down daily, we learn to love anew. There You are, still in the ditch, not on that splendid throne.
It’s Lent. God, help us to set things right. Show us Your face.4
Rabbi Harold Kushner comments ''People want less theology and more religion,'' Rabbi Kushner says, paraphrasing the Jewish theologian Martin Buber. ''They want an encounter with the living God that will change their lives.''
''There were so many people who were really ticked off at religion because when they needed it, it was not there for them,'' Rabbi Kushner says. ''What I came along and said was, 'If you want to get angry at God, get angry, but when you get over your anger, don't let it be a barrier to you.' '' In other words, anger need not mean separation from God or faith.5
Mary Hynes introduces an episode of Tapestry@25 that features Rabbi Harold Kushner, who is one of CBC Tapestry’s all-time most requested guests. In this interview, Rabbi Kushner cites sources that connect some of the challenges of an encounter with the Living God to theology of the Reformation.
Kushner has been on the programme quite a few times: addressing everything from the spiritual fallout of the Sept. 11 attacks, to feeling afraid without giving in to the fear, to his most famous topic: why do bad things happen to good people?6
Sean Salai, S.J. asks Why does the Reformation matter today? In his book, Heroes and Heretics of the Reformation, Mr. Philip Campbell’s, a lay Catholic history teacher, author and editor of The Complete Works of St. Cyprian, looks to its main characters to understand.
We also have to mention, though, that the title Heroes and Heretics refers really to two poles—Catholic saints as the heroes, and the Protestants as the heretics. But a great many individuals were somewhere in between. I was particularly fascinated by the story of Erasmus, a man who criticized the church ruthlessly and sympathized with reformist ideals, but also was unwilling to break with the Catholic Church. He was castigated by Catholics for pouring fuel on the fire of the Reformers, but was also mocked by the Reformers for being unwilling to join the Protestants. So, while the defining characters of the age were definitely the Catholic saints and Protestant heresiarchs, it is good to remember that people can seldom be so easily categorized. A good number of people of the time had mixed sympathies.7
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)8
The Word Among Us Meditation on Isaiah 1:10, 16-20 observes that God doesn’t mince any words here. Speaking through the prophet Isaiah, he laments that his chosen people have committed sins that are “like scarlet” (Isaiah 1:18). That’s a pretty strong image! But in addition to calling them out, God is also offering them the opportunity to repent and change. He sounds like a stern but loving father when he says, “Come now, let us set things right” (1:18).
The Hebrew word for “repentance,” the word Isaiah would have used, is teshuva, or metanoia in Greek. It literally means to turn back or to turn around and go in a different direction. This word—along with Isaiah’s prophecy today—shows us that repentance is not just about recognizing our guilt and confessing it. It also means “setting things right” by taking some kind of action.
In what areas of your life might the Lord be inviting you to turn around? It may help to use an examination of conscience, such as the one inside the front cover of this magazine. As you pray, the Holy Spirit may show you some small stuff—areas in your life you’re tempted to overlook or excuse. Or he may show you something bigger that affects other people and requires significant change.9
Friar Jude Winkler touches on the use of rabbinic exaggeration in Jewish teaching. The unforgivable sin against the Spirit is our decision that our guilt is greater than the mercy of God. Friar Jude reminds us that rabbinic interpretation of the calling God “Father” is more subtle and nuanced than some Christians have embraced.
Fr. Richard Rohr, OFM, notes that some of the Eastern religions, particularly Buddhism, did a very thorough investigation of the nature of the Head Center. That’s one of the reasons I think Thomas Merton was drawn to studying certain things about Buddhist practice. What Eastern traditions all agree on is the true nature of Mind is complete stillness, silence, and spaciousness. Boundless stillness, peace, clarity, forever and ever, amen. So Fr. Richard would say that the Head Center gives us the possibility of sensing, recognizing the Eternal Presence that’s right here in the midst of phenomena.
There is this process of opening to this stillness, the vast freedom, peace, clarity of the soul, of spirit. . . . You could see your thoughts are happening. [But] what surrounds them and is inside them is this tremendous peace and stillness. And . . . this stillness is not inactive. . . . The stillness . . . brings the sense of knowing, of recognition, of clarity and wisdom. Don [Riso] and I have called it the sense of guidance, where you’re kind of clear it’s not you thinking exactly. It’s like a spontaneous recognition of truth/reality that just comes. You don’t have to plan it. It’s like you just relax and suddenly. . . . Pow. There it is. It’s right in your mind. [1]10
Our understanding of the nature of our relationship with God benefits from our study and contemplation of our salvation history in the 500 years since the Reformation, the millennia since Jesus lived in Palestine, and the many centuries of our relationship with the God of Abraham, Isaac, Jacob and Moses.
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