The texts from the Roman Catholic Lectionary today challenge us to look critically at the conversion of our attitude to privilege and justice for transgressions.
Justice and privilege
The reading from the Book of Genesis explains Jacob’s experience in acquiring a new name.
* [32:23–33] As Jacob crosses over to the land promised him, worried about the impending meeting with Esau, he encounters a mysterious adversary in the night with whom he wrestles until morning. The cunning Jacob manages to wrest a blessing from the night stranger before he departs. There are folkloric elements in the tale—e.g., the trial of the hero before he can return home, the nocturnal demon’s loss of strength at sunrise, the demon protecting its river, the power gained by knowledge of an opponent’s name—but these have been worked into a coherent though elliptical narrative. The point of the tale seems to be that the ever-striving, ever-grasping Jacob must eventually strive with God to attain full possession of the blessing.1
Psalm 17 is a prayer for deliverance from persecutors.
* [Psalm 17] A lament of an individual unjustly attacked. Confident of being found innocent, the psalmist cries out for God’s just judgment (Ps 17:1–5) and requests divine help against enemies (Ps 17:6–9a). Those ravenous lions (Ps 17:9b–12) should be punished (Ps 17:13–14). The Psalm ends with a serene statement of praise (Ps 17:15). The Hebrew text of Ps 17:3–4, 14 is uncertain.2
In the Gospel of Matthew, Jesus shows compassion and heals one who was mute declaring the harvest is great, but the labourers few.
* [9:37–38] This Q saying (see Lk 10:2) is only imperfectly related to this context. It presupposes that only God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew’s setting it leads into Mt 10 where Jesus does so.3
Mike Kavan comments that rather than being angry at those questioning him or indifferent to the suffering of those less fortunate, Jesus maintained compassion toward others. He truly cared for those in need and wanted to help, but he needed help as well. Thus, the call for more laborers to assist with the harvest.
Folks, Jesus is calling us as well. He needs our help to spread his message. And he has modeled for us how to go forth - to help those who are suffering and to do so without anger or resentment, but with compassion. I ask God that I continue to hear, to see, and to witness Him in my everyday life. To heed his call to be a laborer and to spread His message through my daily interactions with others; especially those who are troubled and feel abandoned and to do so as Jesus taught us – with compassion.4
Don Schwager quotes “Freedom and healing in Christ,” by Hilary of Poitiers (315-367 AD).
"In the deaf and dumb and demoniac appear the need of the Gentiles for a complete healing. Beleaguered on all sides by misfortune, they were associated with all types of the body's infirmities. And in this regard a proper order of things is observed. For the devil is first cast out; then the other bodily benefits follow suit. With the folly of all superstitions put to flight by the knowledge of God, sight and hearing and words of healing are introduced. The declaration of the onlookers followed their admiration over what took place: 'Never has the like been seen in Israel.' Indeed, he whom the law could not help was made well by the power of the Word, and the deaf and dumb man spoke the praises of God. Deliverance has been given to the Gentiles. All the towns and all the villages are enlightened by the power and presence of Christ, and the people are freed from every impairment of the timeless malady. (excerpt from ON MATTHEW 9.10)5
The Word Among Us Meditation on Matthew 9:32-38 comments that just as Jacob experienced in today’s first reading, we can have our own wrestling matches with God, especially when it comes to accepting his plan for us. There are probably many times when we have felt “moved with pity.”
When you find yourself wrestling with God, try to remember that you are called only to try your best and to leave the rest to him. You won’t solve world hunger overnight, and you certainly won’t mend a decades-old feud with just one email. But you can do something. You can step forward in faith and make an attempt.6
Franciscan Media offers a reflection on St. Maria Goretti, who was taken to a hospital after an attack by Alessandro Serenelli Her last hours were marked by the usual simple compassion of the good—concern about where her mother would sleep, forgiveness of her murderer (she had been in fear of him, but did not say anything lest she cause trouble to his family), and her devout welcoming of Viaticum, her last Holy Communion. She died about 24 hours after the attack.
Maria may have had trouble with catechism, but she had no trouble with faith. God’s will was holiness, decency, respect for one’s body, absolute obedience, total trust. In a complex world, her faith was simple: It is a privilege to be loved by God, and to love him—at any cost.7
Friar Jude Winkler discusses Jacob’s pending encounter with an angry Esau. We never wrestle with God without limping. Friar Jude reminds us of the connection between Jacob and Nathaniel and the call for followers of Christ to be in the service of the Gospel.
Fr. Richard Rohr, OFM, comments that Luke’s Gospel is sometimes called the “Gospel of the poor” or the “Gospel of mercy.” He stresses the freedom and liberation which come from living simply and humbly, in right relationship with others, under the reign of God.
What is God’s justice? It is certainly not our Western image of a blindfolded woman standing with a scale and weighing the different sides. God’s justice is delivered simply by God being true to God’s nature. And what is God’s nature? Love. God is love, so God’s justice is in fact total, steadfast love, total unconditional giving of love. (Many of us now call this “restorative justice” instead of retributive justice.)8
We wrestle with the example of love and mercy of Jesus as we contemplate how to achieve justice in our communities and society.
References
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