The texts from the Roman Catholic Lectionary today challenge us to contemplate the characteristics of being a reliable guide to building a relationship with Jesus.
Relationship with neighbours
The reading from Paul’s First Letter to the Corinthians declares his objective to be all things to all so that he might by any means save some.
* [9:19–23] In a rhetorically balanced series of statements Paul expands and generalizes the picture of his behavior and explores the paradox of apostolic freedom. It is not essentially freedom from restraint but freedom for service—a possibility of constructive activity.1
Psalm 84 highlights the joy of worship in the Temple.
* [Psalm 84] Israelites celebrated three pilgrimage feasts in Jerusalem annually. The Psalm expresses the sentiments of the pilgrims eager to enjoy the divine presence.2
Jesus uses the image of the blind leading the blind in the Gospel of Luke.
Can a blind person guide a blind person?3
Ron Fussell comments as human beings, we are far too blinded by our own shortcomings to be able to sit in judgement of others.
When I took time to consider today’s Gospel message, my thoughts drifted to the incredible tension that exists in society today. I wonder if that tension is what gives rise to the terrible “cancel culture” that has developed – where we judge our fellow humans based on the one worst thing that they have ever said or done – without ever first considering our own flaws. It is so easy to get discouraged by this, because we all have faults. I would not want to be judged by my fellow humans on the one worst thing I have ever said. And if you think about it, you probably wouldn’t either. Our humanity is the sum-total of our works, and any judgement of that comes not in this life, but in the next.4
Don Schwager quotes “Seeing the speck in another's eye,” by Augustine of Hippo, 354-430 A.D.
"The word hypocrite is aptly employed here (Luke 6:42, Matthew 7:5), since the denouncing of evils is best viewed as a matter only for upright persons of goodwill. When the wicked engage in it, they are like impersonators, masqueraders, hiding their real selves behind a mask, while they portray another's character through the mask. The word hypocrites in fact signifies pretenders. Hence we ought especially to avoid that meddlesome class of pretenders who under the pretense of seeking advice undertake the censure of all kinds of vices. They are often moved by hatred and malice. Rather, whenever necessity compels one to reprove or rebuke another, we ought to proceed with godly discernment and caution. First of all, let us consider whether the other fault is such as we ourselves have never had or whether it is one that we have overcome. Then, if we have never had such a fault, let us remember that we are human and could have had it. But if we have had it and are rid of it now, let us remember our common frailty, in order that mercy, not hatred, may lead us to the giving of correction and admonition. In this way, whether the admonition occasions the amendment or the worsening of the one for whose sake we are offering it (for the result cannot be foreseen), we ourselves shall be made safe through singleness of eye. But if on reflection we find that we ourselves have the same fault as the one we are about to reprove, let us neither correct nor rebuke that one. Rather, let us bemoan the fault ourselves and induce that person to a similar concern, without asking him to submit to our correction."(excerpt from Sermon on the Mount 2.19.64)5
The Word Among Us Meditation on Luke 6:39-42 notes that when we’re stuck in a pattern of sin, it is as if a wooden beam were blocking our vision.
As long as we tolerate or excuse our sin, as long as we don’t seek out the grace of reconciliation, we are blinded. What’s more, we remain immature disciples, and we might even end up leading people away from Jesus by our poor example. But all is not lost. God has given us the gift of self-examination and the Sacrament of Reconciliation. That’s how the sin that blocks our vision is removed. We begin to see the difference between sin and holiness more clearly. We begin to look at the people around us differently. We become less likely to notice their faults and more likely to see Christ in them. We become less likely to jump to judgmental thoughts about them and more likely to forgive them.6
Friar Jude Winkler observes the obedience of Paul to preach the Gospel and be in service to all. Our reward in serving the Gospel is serving the Gospel. Friar Jude reminds us to consider how grace has made us even more responsible for our actions.
Fr. Richard Rohr, OFM, introduces Bryan Stevenson, lawyer, social justice activist, and founder of the Equal Justice Initiative and the National Memorial for Peace and Justice in Montgomery, Alabama. Stevenson believes proximity to one’s neighbor—and remember, we’re all neighbors according to Jesus—is what turns our hearts towards love and restorative justice.
Proximity has taught me some basic and humbling truths, including this vital lesson: Each of us is more than the worst thing we’ve ever done. My work with the poor and the incarcerated has persuaded me that the opposite of poverty is not wealth; the opposite of poverty is justice. Finally, I’ve come to believe that the true measure of our commitment to justice, the character of our society, our commitment to the rule of law, fairness, and equality cannot be measured by how we treat the rich, the powerful, the privileged, and the respected among us. The true measure of our character is how we treat the poor, the disfavored, the accused, the incarcerated, and the condemned.7
Our connection with others deepens our relationship with Christ as we act to bring His Presence to our neighbours.
References
