Fullness from Forgiveness

 The texts from the Roman Catholic Lectionary today challenge us to adopt the mind of Christ as we try to replace rejection, hypocrisy, and deceit with forgiveness.

Finding Forgiveness

The Reading from the Book of Sirach declares a person with hypocrisy and deceit soon becomes a victim of its own treachery.

* [27:16–28:11] Betrayal of confidence through indiscretion destroys friendship and does irreparable harm (27:16–21); cf. 22:22. False friendship based on hypocrisy and deceit is hateful to Ben Sira and, he adds, to God as well (27:22–24); it soon becomes a victim of its own treachery (27:25–27). The same fate awaits the malicious and vengeful (27:28–28:1).

a. [28:1] Dt 32:35; Rom 12:19.

b. [28:2] Mt 6:14.

c. [28:3] Mt 18:23–35.

d. [28:6] Sir 7:36; 38:20. (Sirach, CHAPTER 27 | USCCB, n.d.)

Psalm 103 declares the eternal God is well aware of the people’s human fragility.

* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22). (Psalms, PSALM 103 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans emphasizes God’s total claim on the believer.

* [14:8] The Lord: Jesus, our Master. The same Greek word, kyrios, was applied to both rulers and holders of slaves. Throughout the Letter to the Romans Paul emphasizes God’s total claim on the believer; see note on Rom 1:1. (Romans, CHAPTER 14 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches forgiveness in the Parable of the Unforgiving Servant

* [18:21–35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

* [18:24] A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.

* [18:26] Pay you back in full: an empty promise, given the size of the debt.

* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

* [18:34] Since the debt is so great as to be unpayable, the punishment will be endless.

* [18:35] The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own. (Matthew, CHAPTER 18 | USCCB, n.d.)

Tom Lenz comments that his community has an ever-increasing presence of neighbors seeing the “not so perfect” nature of each other - without regard for their own imperfections. If “strength” in our society looks like perfection, stoicism, and “certainty by order” then perhaps we need a new definition for strength.

All of us, to some degree, likely see the world as we would like it to be more so than how it actually is. This always helps to tip the scales in our favor. But if we can allow ourselves a posture of vulnerability, even a little, then perhaps we can strengthen our communities by softening ourselves. The ripples of our forgiveness and compassion can then become the examples for others to look to as the cultural norm rather than the exception. (Lenz, 2026)

Don Schwager quotes “How often shall I forgive?” by Hilary of Poitiers (315-367 AD).

"When Peter asked him whether he should forgive his brother sinning against him up to seven times, the Lord replied, 'Not up to seven times but up to seventy times seven times'" In every way he teaches us to be like him in humility and goodness. In weakening and breaking the impulses of our rampant passions he strengthens us by the example of his leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from him. In fact, he pardons even those sins that remain in one after confession. The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty was established at seventy times seven times (Genesis 4:24), and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism he grants the grace of salvation to his revilers and persecutors. How much more is it necessary, he shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times [i.e., seventy times seven], since through the grace of the gospel God has granted us pardon without measure." (excerpt from ON MATTHEW 18.10) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today. The Book of Sirach, one of the last texts of the Hebrew Bible written in late 200 BCE asserts that Jewish wisdom is as great as Greek wisdom. We learn that God shows us mercy and love not wrath and anger, Live and die for the Lord is urged in the Letter of Paul to the Romans.  Our consolation death will be a passing from this reality to the next. Paul treats it as equal to die and be with Christ or to live and be with the Philippians. In the Gospel of Matthew, Jesus addresses the message of forgiveness using the perfect number 7 to indicate there is not a limit on forgiveness. God has already forgiven us; we should forgive others. God and grace are both involved. The best a person could do is known only by God. Friar Jude cites the advice of St Ignatius of Loyola to be ready to forgive or if not ready to desire to forgive or if necessary to desire to desire to forgive. Friar Jude reminds us that we forgive wrongs as we recognize them as  a symptom of the brokenness of the transgressor. 

The Word Among Us Meditation on Sirach 27:30–28:7 comments that the master in today’s Gospel parable tells his unforgiving servant: “Should you not have had pity on your fellow servant, as I had pity on you?” (Matthew 18:33). Jesus instructs us to mirror God’s mercy and forgive one another not just seven times but “seventy-seven times” (18:22). In other words, without limit.

These are strong words. But if they make you feel discouraged, know that Jesus stands ready to give you the strength to forgive. He can release you from habits of resentment. He is offering you a life free from the negativity that brings you down. So turn to him today, and ask for his grace to open your heart in compassion. Receive his mercy, and go and show it to the people around you.

“Jesus, help me to forgive my brothers and sisters from the heart!” (Meditation on Sirach 27:30–28:7, n.d.)

Father Richard Rohr, OFM, emphasizes how the teachings of the apostle Paul come from his experience of Christ living in him—and in all reality!

Like him, we only know the Christ through observing and honoring the depth of our human experience and gaining new eyes. When we can honor and receive our own moment of sadness or fullness as a gracious participation in the eternal sadness or fullness of God, we recognize ourselves as a member of the one universal body of Christ.

Thus, Paul shows that we too can know Christ’s infinitely available presence through our own inner dialogue, or the natural law, which is “engraved on our hearts.” Quite daringly, he declares that even so-called pagans, “who do not possess the law … can be said to be the law” (see Romans 2:14–15). This is surely why he spoke to the well-educated Athenians of “The Unknown God … whom you already worship without knowing it” (Acts 17:23). Paul likely inherited this idea from the “new covenant” to God’s people: “I will place my law within them and write it upon their hearts” (see Jeremiah 31:31–33).

Paul merely took incarnationalism—the divine in material form—to its universal and logical conclusions. We see that in his bold exclamation: “There is only Christ. He is everything and he is in everything” (Colossians 3:11). If I were to write that today, people would call me a pantheist (the universe is God), whereas I am really a panentheist (God lies within all things, but also transcends them), as were both Jesus and Paul. (Rohr, n.d.)

We seek the action of the Spirit to enlighten our understanding of the brokenness in our environment that is healed by our desire to forgive being realized as freedom for both the forgiven and the forgiving person. 

References

Lenz, T. (2026, September 13). Daily Reflection September 13, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-13-2026 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/matthew/18?21 

Meditation on Sirach 27:30–28:7. (n.d.). The Word Among Us: Homepage. Retrieved September 13, 2026, from https://wau.org/meditations/2026/09/13/1668154/ 

Psalms, PSALM 103 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/psalms/103?1 

Rohr, R. (n.d.). Paul Knew Christ Within. Center for Action and Contemplation. Retrieved September 13, 2026, from https://cac.org/daily-meditations/faith-with-doubt-weekly-summary/ 

Romans, CHAPTER 14 | USCCB. (n.d.). Daily Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/romans/14?7 

Schwager, D. (n.d.). Lord, How Often Shall I Forgive My Brother? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 13, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 27 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/sirach/27 

Our Heritage of Love

 The texts from the Roman Catholic Lectionary today, The Feast of the Nativity of the Blessed Virgin Mary, set the stage with the Genealogy of Jesus leading to “the virgin shall be with child and bear a son.”

Saint Mary's Cathedral Basilica

The Letter of Paul to the Romans proclaims God’s Indomitable Love in Christ.

* [8:28–30] These verses outline the Christian vocation as it was designed by God: to be conformed to the image of his Son, who is to be the firstborn among many brothers (Rom 8:29). God’s redemptive action on behalf of the believers has been in process before the beginning of the world. Those whom God chooses are those he foreknew (Rom 8:29) or elected. Those who are called (Rom 8:30) are predestined or predetermined. These expressions do not mean that God is arbitrary. Rather, Paul uses them to emphasize the thought and care that God has taken for the Christian’s salvation.

* [8:28] We know that all things work for good for those who love God: a few ancient authorities have God as the subject of the verb, and some translators render: “We know that God makes everything work for good for those who love God….”

* [8:29] Image: while man and woman were originally created in God’s image (Gn 1:26–27), it is through baptism into Christ, the image of God (2 Cor 4:4; Col 1:15), that we are renewed according to the image of the Creator (Col 3:10). (Romans, CHAPTER 8 | USCCB, n.d.)

The Prophet Micah proclaims God will deliver Israel through a king in the line of David.

* [5:1–6] Salvation will come through a “messiah,” an anointed ruler. The Book of Micah shares with Isaiah the expectation that God will deliver Israel through a king in the line of David. Bethlehem-Ephrathah is the home of the Davidic line.

* [5:2] These words are sometimes understood as a reference to Isaiah’s Emmanuel oracle, given some thirty years earlier (Is 7:14). The Gospel of Matthew reports that the chief priests and scribes cite this passage as the ancient promise of a messiah in the line of David to be born in Bethlehem (Mt 2:5–6).

* [5:4] Peace: he will not only symbolize but also bring about harmony and wholeness.

* [5:5] Nimrod: the legendary ancestor of the Mesopotamians; cf. Gn 10:10–12. (Micah, CHAPTER 5 | USCCB, n.d.)

Psalm 13 presents a statement of trust (Ps 13:6a), intended to reinforce the prayer, and a vow to thank God when deliverance has come (Ps 13:6b).

* [Psalm 13] A typical lament, in which the psalmist feels forgotten by God (Ps 13:2–3)—note the force of the repetition of “How long.” The references to enemies may suggest some have wished evil on the psalmist. The heartfelt prayer (Ps 13:4–5) passes on a statement of trust (Ps 13:6a), intended to reinforce the prayer, and a vow to thank God when deliverance has come (Ps 13:6b). (Psalms, PSALM 13 | USCCB, n.d.)

The Gospel of Matthew presents The Genealogy of Jesus leading to the virgin shall be with child and bear a son.

* [1:17] Matthew is concerned with fourteen generations, probably because fourteen is the numerical value of the Hebrew letters forming the name of David. In the second section of the genealogy (Mt 1:6b–11), three kings of Judah, Ahaziah, Joash, and Amaziah, have been omitted (see 1 Chr 3:11–12), so that there are fourteen generations in that section. Yet the third (Mt 1:12–16) apparently has only thirteen. Since Matthew here emphasizes that each section has fourteen, it is unlikely that the thirteen of the last was due to his oversight. Some scholars suggest that Jesus who is called the Messiah (Mt 1:16b) doubles the final member of the chain: Jesus, born within the family of David, opens up the new age as Messiah, so that in fact there are fourteen generations in the third section. This is perhaps too subtle, and the hypothesis of a slip not on the part of Matthew but of a later scribe seems likely. On Messiah, see note on Lk 2:11.

* [1:18–25] This first story of the infancy narrative spells out what is summarily indicated in Mt 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph’s decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph’s adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Is 7:14. (Matthew, CHAPTER 1 | USCCB, n.d.)

Amy Turbes comments that a coworker gave a reflection at a division meeting a few years ago that has stayed with her. He shared Dr. Ali Binazir’s message of how each one of us is a miracle.

The odds of your parents even meeting: 1 in 20 thousand.

That they were together enough to successfully create you: 1 in 400 quadrillion (10 with 17 zeroes)

The existence of You, your parents, grandparents, etc. predisposes that there is an unbroken line of ancestors. 1 in 10 to the 45,000th power.

 All told, the odds of you existing are 1 in 10 to the 2 million, 685 thousandth power. 1 with 2,685,000 zeroes behind it.

Whether your life was prophesized or a complete surprise, you are a miracle. Please say a prayer of gratitude for the miracle of your life with all its joys and sadness, laughter and tears, boredom and excitement.

Today you will be amongst other miracles. Some of them you may love, recognizing the miracle of their presence. Others may annoy you, acknowledging them as miracles might be very difficult. You might watch the news and see individuals or groups of people and question the miracle of their lives. But they are miracles, too. As children of God, the miracle of our life is the greatest gift. God is asking us to accept it with love and to share the love in return. (Turbes, 2026)

Don Schwager quotes “Jesus' humanity revealed in the genealogy,” by Severus of Antioch (488-538 AD).

"One must bear in mind therefore that the Evangelists, or rather the Spirit speaking through them, took pains to ensure that their readers believed that Christ was truly God and truly human. Because of what they wrote, no one could possibly doubt that he is God by nature, beyond all variation, mutation or illusion, and that according to the ordered plan of God he was truly human. This is why John could say, on the one hand, 'In the beginning was the Word, and the Word was with God, and the Word was God.' John immediately adds, 'The Word was made flesh and dwelt among us' (John 1:1-2,14). Hence Matthew wrote appropriately, 'The book of the generation of Jesus Christ, the son of David, the son of Abraham.' On the one hand he is not able to be counted simply from natural generation among families, since it is written, 'Who shall declare his generation'? (Isaiah 53:8)

"He is before the centuries and of one substance with the Father himself, from the standpoint of eternity. But by this genealogy he is also numbered among the families of humanity according to the flesh. For in truth, while remaining God, Christ became man without ceasing to be God, unaltered till the end of time. This is why there is also mention of the ancient patriarchs in the lineage, the narrative and observation of the times and vicissitudes that are indeed proper to human history. Through all this Matthew made it clear that Christ participates in our human generation and in our nature. Otherwise some might claim that he appeared in illusion and in imagination only, rather than by becoming genuinely human. Think of what might have been said if none of this had been written?" (excerpt from CATHEDRAL SERMONS, HOMILY 94) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today. Micah shares Bethlehem as the source of a ruler for Israel. In his own day, he was a small town prophet who prophesied a king like David coming from Bethlehem. One of the verses to which the Holy Spirit has given secondary meaning. Prophecies are used by the Spirit in profound ways. The passage in Roman’s 8 presents the idea that Mary was chosen before all time to be the Mother of God. Matthew presents the genealogy of Jesus in a very Jewish Gospel. The new beginning of the Revelation to Israel of son of David and the fourteen number where the letters add to the symbolic value of DVD is referring David. If you like David, you are going to love the superlative David. Women mentioned in the Gospel are unusual. Through passage the special women in the past and now through a virgin in Bethlehem are proclaimed.  Joseph, a compassionate man, would only divorce Mary, even when the legal penalty was more severe. He is named after Joseph in the Hebrew Testament. Joseph redefined “Righteousness” as being compassion rather than following the Law to the letter. Friar Jude comments that the fulfillment of the prophecy in Isaiah and the symbolic name of Isaiah’s son "Emmanuel” are meant for a king who does not want to hear “God is with us”. In the Greek translation of Matthew “pathenos” only meant virgin and Friar Jude cites this example in Matthew to say God can use mistakes to achieve a greater purpose.

The Word Among Us Meditation on Matthew 1:1-16, 18-23 comments as we celebrate Mary’s birth today, we also celebrate her son, Jesus, as “Emmanuel, which means ‘God is with us’” (Matthew 1:23). And we celebrate that he will be with us in every stage of our earthly journey, just as he was with Mary and her whole family.

In prayer today, give thanks to Mary for being such a good and holy mother to Jesus. And thank her for living out so faithfully her dual callings to raise the Son of God and to become the mother of all his adopted brothers and sisters!

“Holy Mary, thank you for welcoming Jesus—and us—into your family!” (Meditation on Matthew 1:1-16, 18-23, n.d.)

Father Richard Rohr introduces Barbara Brown Taylor who had to deepen her trust in God, as she stepped away from pastoring in an Episcopal church.

As it turned out, the edge of the map was not all that far from the center…. All we had to do was step outside the Church and walk to where the lights from the sanctuary did not pierce the darkness anymore…. There were no slate roofs or signs to the restroom out there, no printed programs or friendly ushers. There was just the unscripted encounter with the undomesticated God whose name was unpronounceable…. These people at the edge kept the map from becoming redundant. 

According to the Bible, both the center and the edge are essential to the spiritual landscape, although they are as different from one another as they can be…. There is life in both places …, but they are so different from one another that it is often difficult for people … to agree that both places really belong on the same map. Much that is certain at the center is up for grabs in the wilderness. [1]  

My vocation was to love God and my neighbor, and that was something I could do anywhere, with anyone, with or without a collar. My priesthood was not what I did but who I was. In this new light, nothing was wasted. All that had gone before was blessing, and all yet to come was more. [2] (Rohr, n.d.)

We invoke the Spirit as we contemplate our heritage as family and followers of Christ and the unique place we have to witness Providence and our call to mission.

References

Matthew, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved September 8, 2026, from https://bible.usccb.org/bible/matthew/1? 

Meditation on Matthew 1:1-16, 18-23. (n.d.). The Word Among Us: Homepage. Retrieved September 8, 2026, from https://wau.org/meditations/2026/09/08/1665013/ 

Micah, CHAPTER 5 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 8, 2026, from https://bible.usccb.org/bible/micah/5?1 

Psalms, PSALM 13 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved September 8, 2026, from https://bible.usccb.org/bible/psalms/13?6 

Rohr, R. (n.d.). The Center and the Edge. Center for Action and Contemplation. Retrieved September 8, 2026, from https://cac.org/daily-meditations/the-center-and-the-edge/ 

Romans, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved September 8, 2026, from https://bible.usccb.org/bible/romans/8? 

Schwager, D. (n.d.). Mary's Call to Be the Mother of Jesus the Savior. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 8, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Turbes, A. (2026, September 8). Daily Reflection September 8, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 8, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-8-2026