Contrition and Mercy

The texts from the Roman Catholic Lectionary today challenge us to explore our relationships with God and the people in our lives and allow the Spirit to reveal truths about our attitude and acceptance of contrition and forgiveness.

Still a long way off

The reading from the Book of Exodus shares the response of God and Moses to the Golden Calf

* [32:11–13] Moses uses three arguments to persuade the Lord to remain faithful to the Sinai covenant even though the people have broken it: (1) they are God’s own people, redeemed with God’s great power; (2) God’s reputation will suffer if they are destroyed; (3) the covenant with Abraham still stands. The Lord’s change of mind is a testimony to Israel’s belief in the power of intercessory prayer. (Exodus, CHAPTER 32, 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, n.d.)

The reading from the First Letter to Timothy expresses gratitude for Mercy.

* [1:12–17] Present gratitude for the Christian apostleship leads Paul to recall an earlier time when he had been a fierce persecutor of the Christian communities (cf. Acts 26:9–11) until his conversion by intervention of divine mercy through the appearance of Jesus. This and his subsequent apostolic experience testify to the saving purpose of Jesus’ incarnation. The fact of his former ignorance of the truth has not kept the apostle from regarding himself as having been the worst of sinners (1 Tm 1:15). Yet he was chosen to be an apostle, that God might manifest his firm will to save sinful humanity through Jesus Christ (1 Tm 1:16). The recounting of so great a mystery leads to a spontaneous outpouring of adoration (1 Tm 1:17). (1 Timothy, CHAPTER 1, n.d.)

In the Gospel of Luke, Jesus teaches the Parable of the Lost Sheep, the Lost Coin and the Lost Son.

* [15:1–32] To the parable of the lost sheep (Lk 15:1–7) that Luke shares with Matthew (Mt 18:12–14), Luke adds two parables (the lost coin, Lk 15:8–10; the prodigal son, Lk 15:11–32) from his own special tradition to illustrate Jesus’ particular concern for the lost and God’s love for the repentant sinner. (Luke, CHAPTER 15, n.d.)

Steve Scholer comments that for some of us, disappointment turns quickly to anger that we cannot control; while for others, they can quickly put it behind them and focus instead on the bigger picture. We, who strive each day to be more Christ-like in how we live our lives and how we present ourselves to those we love, work with, and meet as total strangers, which is the better course to follow?

Today, should disappointment darken your door and frustration, anger, or even hatred creep into your mind, strive to be more Christ-like in your response. Pray that like Timothy, we, too, may be merciful in our treatment of others and abundant in grace, so that our faith and love in Jesus Christ is displayed through our patience and understanding, all of which is proof positive that Christ lives in us and we in him. (Scholer, n.d.)

Don Schwager quotes “The Father redeems his son with a kiss,”  by Peter Chrysologus (400-450 AD).

"'He fell on his neck and kissed him.' This is how the father judges and corrects his wayward son and gives him not beatings but kisses. The power of love overlooked the transgressions. The father redeemed the sins of his son by his kiss, and covered them by his embrace, in order not to expose the crimes or humiliate the son. The father so healed the son's wounds as not to leave a scar or blemish upon him. 'Blessed are they,' says Scripture 'whose iniquities are forgiven, and whose sins are covered' (Romans 4:7)."(excerpt from SERMON 3) (Schwager, n.d.)

The Word Among Us Meditation on Luke 15:1-32 comments that God’s mercy defies our fallen human logic. Whoever heard of a God who runs to welcome sinners before they have a chance to repent? Or a God who forgives sins that we think are unforgivable? Or a God who rejoices over us even when we give him very little reason to rejoice? But this is your God. His love is unfathomable and free-flowing. In a world powered by pride and selfishness, a world that urges retaliation for every single slight, it’s downright scandalous.

And it’s for you. Your heavenly Father loves you completely, and there’s nothing you can do to make him stop loving you. There’s nothing you can do to make him give up on you—or any of your loved ones.

So let God love you today. Let him run to you and embrace you and shower you with his mercy. Even if it scandalizes you, let that mercy fill your heart and flow out to the people around you.

“Father, thank you for your wondrous, scandalous love!” (Meditation on Luke 15:1-32, n.d.)

Desmond Ryan, Honorary Fellow in the School of Health in Social Science, University of Edinburgh, and Colaborador Externo, Departament de Treball Social i Serveis Socials, Universitat de València.,argues that if we look at this story in a new way we see the harmful consequences of prioritising relationships based on authority over those based on a sibling model.

This parable reclaims me by prompting me to raise my voice in respectful yet insistent challenge of our Christian legacy of adult-averse institutions, world-refusing spirituality, and deafness to youth. I would wish to challenge the waste of human beings whose mutual giving and receiving in love is diminished by the continuing dominance of the vertical axis over the horizontal, of fatherhood over brotherhood, of institutional preaching over humane teaching, of dependence over partnership, of feeling comfortable with oneself over anticipating the needs of others. (Ryan, 2010)

Friar Jude Winkler comments on the chutzpah of Moses in the conservation with God over the worship of the Golden Calf. The reason for leaving the ninety-nine to find the lost one is recognition of the need of the lost. Friar Jude reminds us of the selfishness of the older brother as he encounters the loving parent.

Fr. Richard Rohr, OFM, comments that the One who knows all can forgive all. But all we know is a little piece—the part that has offended us. Only God knows all, and so God is the One who can forgive all. If we’re honest, none of us have lived the gospel. None of us have loved as we could love, or as we have been loved by God.

I remember when I was jail chaplain in Albuquerque, I would read in the newspaper the stories of criminals in our city and I would form an opinion about how terrible they were. Years ago, a young woman committed murder to steal a baby. Everybody in the city hated her, I think. I went to the jail the very next day, and they told me that she wanted to see a priest.

I didn’t want to go in the cell because I knew I wouldn’t like her. I knew I would judge her because I’d already judged her. I can’t tell the whole story, but I will share this much: when I left that cell, I had nothing but tears and sympathy for the suffering of that young woman. (Rohr, 2022)

We are grateful for the insight led by the Spirit that shows our need for transformation in our practice of compassion and mercy in our relationship to our brothers and sisters in the human family.

References

Exodus, CHAPTER 32. (n.d.). USCCB. Retrieved September 11, 2022, from https://bible.usccb.org/bible/exodus/32?7 

Luke, CHAPTER 15. (n.d.). USCCB. Retrieved September 11, 2022, from https://bible.usccb.org/bible/luke/15?1 

Meditation on Luke 15:1-32. (n.d.). The Word Among Us: Homepage. Retrieved September 11, 2022, from https://wau.org/meditations/2022/09/11/486453/ 

1 Timothy, CHAPTER 1. (n.d.). USCCB. Retrieved September 11, 2022, from https://bible.usccb.org/bible/1timothy/1?12 

Psalms, PSALM 51. (n.d.). USCCB. Retrieved September 11, 2022, from https://bible.usccb.org/bible/psalms/51?3 

Rohr, R. (2022, September 11). We All Need Forgiveness — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 11, 2022, from https://cac.org/daily-meditations/we-all-need-forgiveness-2022-09-11/ 

Ryan, D. (2010, March 12). The Prodigal Father - A Postmodern Homily. Thinking Faith. Retrieved September 11, 2022, from https://www.thinkingfaith.org/articles/20100312_1.htm 

Scholer, S. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved September 11, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/091122.html 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 11, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep11 

Our Obedience

The texts from the Roman Catholic Lectionary today challenge us to contemplate the growth we have experienced when we have gone through serious incidents in our lives in God’s Presence.

Reflecting on the Storms

 

The reading from the Second Book of Samuel is Nathan’s Parable prior to Bathsheba’s child death.

* [12:1–7] David has committed adultery with Bathsheba and arranged the death of her husband. Instead of directly indicting the king for this criminal abuse of his royal authority, the prophet Nathan tells David a story. In the story, a parable of David’s own actions, a powerful man takes cruel advantage of his vulnerable neighbor. Hearing the story, David is outraged and denounces the rich man—thus unwittingly pronouncing judgment on himself (“You are the man,” v. 7). * [12:6] Fourfold restitution: David’s judgment foreshadows the deaths of four of his own sons: the child born of his adulterous union with Bathsheba (v. 18); Amnon (13:28–29); Absalom (18:15; 19:1); and Adonijah (1 Kgs 2:24–25).1 

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]).2 

In the Gospel of Mark, Jesus Stills a Storm.

* [4:41] Jesus is here depicted as exercising power over wind and sea. In the Christian community this event was seen as a sign of Jesus’ saving presence amid persecutions that threatened its existence.3 

Tamora Whitney notes that this past summer and fall she experienced several bad storms with very high winds. Tornados are not unheard of, and they can have devastating damage. All the preparation in the world can’t stop the storm or avoid the damages. And they can sometimes come up suddenly and catch us unawares.

Jesus is with us through the storm. When we call on him, he can calm our fears. Why are we terrified if we have faith? Not every storm will be abated, but Jesus will see us to the other side.4

 

An article on the Theology of Work website comments that over the course of history, the encounter between David and Bathsheba has often been described as adultery, which implies mutual consent. However, as we examine the details, we see that it is actually sexual abuse of power, in other words, rape.

A culture that tolerates abuse is very hard to eradicate, much harder than its leaders suppose. If David thought that his personal repentance was all it would take to restore his household’s integrity, he was tragically mistaken. Sadly, this kind of complacency and willing disregard in tolerating a culture of abuse continues to the present day. How many churches, corporations, universities, governments and organizations have promised to root out a culture of sexual abuse after an incident is exposed, only to fall back immediately into the same old ways and to perpetrate even further abuses? This episode does not end in despair, however. Sexual abuse is one of the most grievous of sins, yet even so there is the hope of justice and restoration. Can we let David, Nathan and Bathsheba’s examples embolden us to admit and repent (if we are the perpetrator), to confront (if we are aware of the crime), or to recover (if we are the victim)? In any case the first step is to make the abuse stop.5 

Don Schwager quotes “Awakening the Christ asleep within you,” by Saint Augustine of Hippo, 354-430 A.D.

"When you have to listen to abuse, that means you are being buffeted by the wind. When your anger is roused, you are being tossed by the waves. So when the winds blow and the waves mount high, the boat is in danger, your heart is imperiled, your heart is taking a battering. On hearing yourself insulted, you long to retaliate; but the joy of revenge brings with it another kind of misfortune - shipwreck. Why is this? Because Christ is asleep in you. What do I mean? I mean you have forgotten his presence. Rouse him, then; remember him, let him keep watch within you, pay heed to him... A temptation arises: it is the wind. It disturbs you: it is the surging of the sea. This is the moment to awaken Christ and let him remind you of those words: 'Who can this be? Even the winds and the sea obey him." (excerpt from Sermons 63:1-3)6 

The Word Among Us Meditation on Mark 4:35-41 comments that Jesus wants us to find a balanced approach to our challenges: a combination of working hard and praying hard. We should make every effort to tackle our difficulties, all while praying for strength to persevere and asking God to help us. He wants us to be humble enough to know we need him but confident enough to keep trying to work with him.

Jesus could have prevented the storm from happening, but he didn’t. He could have calmed the waves at the first sign of trouble, but he let the storm continue to build. This story is a good example of how he doesn’t always protect us from the difficulties of life. Sometimes he uses them for our greater good. They can make us wiser, more compassionate, and more aware of his love and presence. So keep doing your part, and Jesus will do his. And never forget that he cares so much that he’s right there in the boat with you! “Jesus, help me to use the storms of life as a chance to grow closer to you.”7

 

Friar Jude Winkler recalls the crimes of David and the death of the child of Bathsheba. Mark and Luke express the reaction of the disciples in the boat in different ways. Friar Jude reminds us that the fishers in the boat were not sophisticated philosophers.

 

Fr. Richard Rohr, OFM, shares a practice used at many of the Center’s conferences. They read the following call and response with those gathered, both in person and online.

People on all parts of the continuum of gender identity and expression, including those who are gay, bisexual, heterosexual, transgender, cisgender, queer folks, the sexually active, the celibate, and everyone for whom those labels don’t apply. Response: I belong.

People of African descent, of Asian descent, of European descent, of First Nations descent in this land and abroad, and people of mixed and multiple descents and of all the languages spoken here. Response: I belong.

Bodies with all abilities and challenges. Those living with any chronic medical condition, visible or invisible, mental or physical. Response: I belong.

People who identify as activists and those who don’t. Mystics, believers, seekers of all kinds. People of all ages. Those who support you to be here. Response: I belong.

Your emotions: joy, fear, grief, contentment, disappointment, surprise, and all else that flows through you. Response: I belong.

Your families, genetic and otherwise. Those dear to us who have died. Our ancestors and the future ones. The ancestors who lived in this land, in this place, where these buildings are now . . . we honor you through this work that we are undertaking. Response: I belong.

People who feel broken, lost, struggling; who suffer from self-doubt and self-judgment. Response: I belong.

All beings that inhabit this earth: the two-legged, the four-legged, winged and finned, those that walk, fly, and crawl, above the ground and below, in air and water. Response: I belong.8 

The Spirit reminds us that God is with us through all the events of our lives to accept our contrition and calm our storms.

 

References

1	(n.d.). 2 Samuel, CHAPTER 12 | USCCB. Retrieved January 29, 2022, from https://bible.usccb.org/bible/2samuel/12
2	(n.d.). Psalms, PSALM 51 | USCCB. Retrieved January 29, 2022, from https://bible.usccb.org/bible/psalms/51
3	(n.d.). Mark, CHAPTER 4 | USCCB. Retrieved January 29, 2022, from https://bible.usccb.org/bible/mark/4
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved January 29, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/012922.html
5	(2020, April 22). David's Rape of Bathsheba and Murder of Uriah (2 Samuel 11-12). Retrieved January 29, 2022, from https://www.theologyofwork.org/old-testament/samuel-kings-chronicles-and-work/the-golden-age-of-the-monarchy-2-samuel-1-24-1-kings-1-11-1-chronicles-21-2/davids-successes-and-failures-as-king-2-samuel-1-24/davids-rape-of-bathsheba-and-murder-of-uriah-2-samuel-11-12
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved January 29, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=jan29
7	(n.d.). Meditation: Mark 4:35-41 - The Word Among Us. Retrieved January 29, 2022, from https://wau.org/meditations/2021/
8	(n.d.). Daily Meditations Archive - Center for Action and Contemplation. Retrieved January 29, 2022, from https://cac.org/everyone-belongs-weekly-summary-2022-01-29/