The texts from the Roman Catholic Lectionary today exhort us to examine our efforts to welcome people to our community and practice daily forgiveness for offenses we endure.
In the reading from the First Letter to the Corinthians, Paul addresses Food Offered to Idols .
* [8:1–11:1] The Corinthians’ second question concerns meat that has been sacrificed to idols; in this area they were exhibiting a disordered sense of liberation that Paul here tries to rectify. These chapters contain a sustained and unified argument that illustrates Paul’s method of theological reflection on a moral dilemma. Although the problem with which he is dealing is dated, the guidelines for moral decisions that he offers are of lasting validity. Essentially Paul urges them to take a communitarian rather than an individualistic view of their Christian freedom. Many decisions that they consider pertinent only to their private relationship with God have, in fact, social consequences. Nor can moral decisions be determined by merely theoretical considerations; they must be based on concrete circumstances, specifically on the value and needs of other individuals and on mutual responsibility within the community. Paul here introduces the theme of “building up” (oikodomē), i.e., of contributing by individual action to the welfare and growth of the community. This theme will be further developed in 1 Cor 14; see note on 1 Cor 14:3b–5. Several years later Paul would again deal with the problem of meat sacrificed to idols in Rom 14:1–15:6.
* [8:1a] Meat sacrificed to idols: much of the food consumed in the city could have passed through pagan religious ceremonies before finding its way into markets and homes. “All of us have knowledge”: a slogan, similar to 1 Cor 6:12, which reveals the self-image of the Corinthians. 1 Cor 8:4 will specify the content of this knowledge.
* [8:6] This verse rephrases the monotheistic confession of v. 4 in such a way as to contrast it with polytheism (1 Cor 8:5) and to express our relationship with the one God in concrete, i.e., in personal and Christian terms. And for whom we exist: since the Greek contains no verb here and the action intended must be inferred from the preposition eis, another translation is equally possible: “toward whom we return.” Through whom all things: the earliest reference in the New Testament to Jesus’ role in creation.
* [8:8–9] Although the food in itself is morally neutral, extrinsic circumstances may make the eating of it harmful. A stumbling block: the image is that of tripping or causing someone to fall (cf. 1 Cor 8:13; 9:12; 10:12, 32; 2 Cor 6:3; Rom 14:13, 20–21). This is a basic moral imperative for Paul, a counterpart to the positive imperative to “build one another up”; compare the expression “giving offense” as opposed to “pleasing” in 1 Cor 10:32–33.
* [8:13] His own course is clear: he will avoid any action that might harm another Christian. This statement prepares for the paradigmatic development in 1 Cor 9. (1 Corinthians, CHAPTER 8 | USCCB, n.d.)
Psalm 139 praises the Inescapable God
* [Psalm 139] A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Ps 139:1–6), of God’s presence in every part of the universe (Ps 139:7–12), and of God’s control over the psalmist’s very self (Ps 139:13–16). Summing up Ps 139:1–16, 17–18 express wonder. There is only one place hostile to God’s rule—wicked people. The psalmist prays to be removed from their company (Ps 139:19–24).
* [139:2] When I sit and stand: in all my physical movement.
* [139:9] Take the wings of dawn: go to the extremities of the east. Beyond the sea: uttermost bounds of the west; the sea is the Mediterranean.
* [139:11] Night shall be my light: night to me is what day is to others.
* [139:15] The depths of the earth: figurative language for the womb, stressing the hidden and mysterious operations that occur there.
* [139:24] Lead me along an ancient path: the manner of living of our ancestors, who were faithful to God’s will, cf. Jer 6:16. (Psalms, PSALM 139 | USCCB, n.d.)
In the Gospel of Luke, Jesus declares Love for Enemies that avoids Judging Others.
* [6:27–36] See notes on Mt 5:43–48 and Mt 5:48.
* [6:37–42] See notes on Mt 7:1–12; 7:1; 7:5. (Luke, CHAPTER 6 | USCCB, n.d.)
Eileen Burke-Sullivan comments that each of us is called to ask if we have a beam (a board) in our eye that is blinding us to behavior that is contrary to the Gospel and alienates us from Christ and others from the Church. Leaders especially have to ask this question and pray for the beam to be removed.
Today is a good day to go to the ultimate eye doctor, Jesus, and beg him to send his Spirit of healing and compassion to open by eyes to see my own sin, before I challenge the apparent sin (by my judgement) of another.
St. Paul tells us to give the Gospel freely to others after we have run the race of the Gospel ourselves. Let’s ask St. John to pray with and for us to see and run faithfully, so that others may see and win their races by following our example of love.
“The Lord withholds no good thing from those who walk in sincerity.” (Burke-Sullivan, n.d.)
Don Schwager quotes “The virtue of charity,” by Ambrose of Milan, 339-397 A.D.
"Love is commanded when it is said, 'Love your enemies'" so that the saying which was uttered already before the church may be fulfilled: 'Set in order love in me' (Song of Solomon 2:4). For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law underneath the backs of the Gospel's blessing. The law commands the revenge of punishment (see Exodus 21:23-36). The gospel bestows love for hostility, benevolence for hatred, prayer for curses, help for the persecuted, patience for the hungry and grace of reward. How much more perfect the athlete who does not feel injury!" (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 5.73) (Schwager, n.d.)
The Word Among Us Meditation on Luke 6:27-38 comments that as St. Catherine of Siena ministered to the sick, she sensed God urging her to love in this same way. On more than one occasion, some of the women she cared for grew angry and hostile toward her. Despite their hurtful words, Catherine continued to nurse their wounds and cared for them without complaining or defending herself. One woman, Palmerina, was so touched by Catherine’s love that it is said that she repented on her deathbed as Catherine prayed with her.
So how can you love your enemies? When you show kindness to a family member who complains. When you ask God to bless a person who has slandered you. When you ask God to heal someone who is sick, even though they have mistreated you. Every time you do these things, you’re loving the way Jesus loved. Even more, you’re becoming a channel of God’s grace that heals the poison of bitterness.
It isn’t easy, but it is possible. Jesus has poured his love into our hearts, and his love never fails.
“Jesus, fill me with your love so that I can love my enemies.” (Meditation on Luke 6:27-38, n.d.)
Friar Jude Winkler reflects on the texts for today.
Fr. Richard Rohr, OFM, introduces Author Megan McKenna who considers Jesus’ ability to forgive and how we are called to the same. Many of us pray the words of Jesus daily, with the Our Father. Midway through the prayer we say, “Forgive us our debts as we forgive those who are in debt to us.”…
We glibly pray this at every Eucharist and often in our personal prayers. Yet, it calls on us without any glibness. All of us know intimately how hard it is to forgive someone who has deeply offended and hurt us…. It is difficult to let go of the past and be present now to the other person and to all that it triggered in us….
It is hard for us to let go of bitterness that seems to rise up in our throats over time like bile—even after we have said the words of forgiveness to ourselves, and to others. We struggle to forgive the same person over and over again. Our broken hearts crack again and again…. But forgiveness is God’s greatest gift to all of us, setting us free to live as the beloved children of God. Forgiveness, more than any other act, perhaps, makes us like God. [2] (Rohr, n.d.)
We are challenged to attend to the prompting of the Spirit to support our community in accepting people and attending to their needs that includes mercy and forgiveness.
References
Burke-Sullivan, E. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 12, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/091224.html
Luke, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved September 12, 2024, from https://bible.usccb.org/bible/luke/6?27
Meditation on Luke 6:27-38. (n.d.). The Word Among Us: Homepage. Retrieved September 12, 2024, from https://wau.org/meditations/2024/09/12/1071541/
1 Corinthians, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved September 12, 2024, from https://bible.usccb.org/bible/1corinthians/8?1
Psalms, PSALM 139 | USCCB. (n.d.). Daily Readings. Retrieved September 12, 2024, from https://bible.usccb.org/bible/psalms/139?1
Rohr, R. (n.d.). Jesus’ Prayer of Forgiveness. Center for Action and Contemplation. Retrieved September 12, 2024, from https://cac.org/daily-meditations/jesus-prayer-of-forgiveness/
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 12, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep12
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