The texts from the Roman Catholic Lectionary today contrast a legalistic limiting view of God with the invitation of Jesus to relate to the Divine and each other in a childlike Way.
The reading from the Prophet Ezekiel expresses Individual Responsibility and Retribution.
* [18:2] Parents…on edge: a proverb the people quoted to complain that they were being punished for their ancestors’ sins; cf. Jer 31:29.
* [18:6] Eat on the mountains: take part in meals after sacrifice at the high places.
* [18:25] The LORD’s way is not fair: this chapter rejects the idea that punishment is transferred from one generation to the next and emphasizes individual responsibility and accountability. (Ezekiel, CHAPTER 18 | USCCB, n.d.)
Psalm 51 is a Prayer for Cleansing and Pardon.
* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. The first part (Ps 51:3–10) asks deliverance from sin, not just a past act but its emotional, physical, and social consequences. The second part (Ps 51:11–19) seeks something more profound than wiping the slate clean: nearness to God, living by the spirit of God (Ps 51:12–13), like the relation between God and people described in Jer 31:33–34. Nearness to God brings joy and the authority to teach sinners (Ps 51:15–16). Such proclamation is better than offering sacrifice (Ps 51:17–19). The last two verses express the hope that God’s good will toward those who are cleansed and contrite will prompt him to look favorably on the acts of worship offered in the Jerusalem Temple (Ps 51:19 [20–21]). (Psalms, PSALM 51 | USCCB, n.d.)
In the Gospel of Matthew, Jesus Blesses Little Children.
* [19:13–15] This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36. (Matthew, CHAPTER 19 | USCCB, n.d.)
Vivian Amu comments that we are protective of our relationship with God, and sometimes do not do enough to invite others in to pray for us and with us.
In the gospel, Jesus highlights the children, not just as a symbol of innocence and humility, but as models of openness to God. No matter how far we have strayed, God is ready to give us a fresh start so we may live more fully and learn to invite others in. The readings give us the assurance today that God takes no pleasure in our death, sin, or suffering. God does not take pleasure in turning anyone away, regardless of who we are or what we have done. However, the readings make clear that even though we will not be turned away by God, each of us is personally responsible for our words, deeds, and actions. Be mindful of your ways. We are each measured according to our ways. Return to God and live. (Amu, n.d.)
Don Schwager quotes “To such belongs the Kingdom,” by Epiphanius the Latin (late 5th century).
"Why did the disciples keep the children back? Not because of the children's wickedness but because it was not the right time. They did not want the Lord to be tired by the great crowd. To them he said, 'Let the children come to me and do not hinder them, for to such belongs the kingdom of heaven.' For children are ignorant of wickedness. They do not know how to return evil for evil or how to do someone an injury. They do not know how to be lustful or to fornicate or to rob. What they hear, they believe. They love their parents with complete affection. Therefore, beloved, the Lord instructs us that what they are by the gift of nature, we should become by the fear of God, a holy way of life and love of the heavenly kingdom - for unless we are alien to all sin just like children, we cannot come to the Savior." (excerpt from INTERPRETATION OF THE GOSPELS 25) (Schwager, n.d.)
The Word Among Us Meditation on Ezekiel 18:1-10, 13, 30-32 comments that repentance is the key to this righteous life that Ezekiel talks about. It’s the way that we can turn from unrighteousness and be converted and cleansed of guilt. It’s how we can open ourselves to the Lord’s grace and “make for [ourselves] a new heart and a new spirit” (Ezekiel 18:31)!
The place we receive this forgiveness and grace, first and foremost, is in the Sacrament of Reconciliation. It’s there that we take responsibility before God in a special way for our thoughts and our words, for what we have done and what we have failed to do. We honestly acknowledge our motivations. And we meet our merciful God, who is eager to pour out his grace to help us sin no more—to help us begin a new life.
“Lord, thank you for this sacrament of healing!” (Meditation on Ezekiel 18:1-10, 13, 30-32, n.d.)
Friar Jude Winkler comments on the passage from Ezekiel that rejects a notion at the time that God intended that responsibility for the sins of parents be transferred to the children. The concept of original sin may be considered original brokenness that we encounter in the world when we are born. Friar Jude reminds us that the children of Jesus' time had a high mortality rate and received the protection of God because they needed it.
Fr. Richard Rohr, OFM, introduces author Shannon K. Evans who finds in Julian of Norwich a model for how to expand our images of God.
Engaging with the feminine face of God does not mean obliterating the masculine one. Not only is there room for both in our spiritual imaginations but Julian of Norwich would argue that there’s room for both at the same time. Dame Julian approached gender binaries playfully, with a refreshing absence of precision. She repeatedly wrote things like “Jesus births,” “he mothers,” and “Jesus as both Son and Mother,” knowing in full confidence that the One who whispered the world into existence does not conform to gender binaries established by human society….
In the midst of our own discomfort and hesitancies, Julian of Norwich offers an ease, a gentle reassurance, that God is much larger than our finite brains can comprehend. This God we know and love—this God we have experienced—is big enough to hold it all. The question is, can we put aside our fears and prejudices and get on board with that? (Rohr, n.d.)
When we contemplate the actions and play of the children in our environment we have a view of the model Jesus presents for humble, inquisitive, and inclusive openness to love.
References
Amu, V. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 17, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/081724.html
Ezekiel, CHAPTER 18 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/ezekiel/18?1
Matthew, CHAPTER 19 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/matthew/19?13
Meditation on Ezekiel 18:1-10, 13, 30-32. (n.d.). The Word Among Us: Homepage. Retrieved August 17, 2024, from https://wau.org/meditations/2024/08/17/1051148/
Psalms, PSALM 51 | USCCB. (n.d.). USCCB. Retrieved August 17, 2024, from https://bible.usccb.org/bible/psalms/51?12
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 17, 2024, from https://cac.org/daily-meditations/julian-of-norwich-weekly-summary/
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 17, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug17
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