Immorality and Healing

The texts from the Roman Catholic Lectionary today draw our attention to actions that are scandalous in the eyes of “good Christians” and the power of the Spirit to call us to forgiveness for ourselves and other offenders.

Healing in Housing

In the reading from the First Letter to the Corinthians, Paul asserts that sexual immorality defiles the Church.

* [5:1–13] Paul first deals with the incestuous union of a man with his stepmother (1 Cor 5:1–8) and then attempts to clarify general admonitions he has given about associating with fellow Christians guilty of immorality (1 Cor 5:9–13). Each of these three brief paragraphs expresses the same idea: the need of separation between the holy and the unholy.

* [5:2] Inflated with pride: this remark and the reference to boasting in 1 Cor 5:6 suggest that they are proud of themselves despite the infection in their midst, tolerating and possibly even approving the situation. The attitude expressed in 1 Cor 6:2, 13 may be influencing their thinking in this case.

* [5:5] Deliver this man to Satan: once the sinner is expelled from the church, the sphere of Jesus’ lordship and victory over sin, he will be in the region outside over which Satan is still master. For the destruction of his flesh: the purpose of the penalty is medicinal: through affliction, sin’s grip over him may be destroyed and the path to repentance and reunion laid open. With Paul’s instructions for an excommunication ceremony here, contrast his recommendations for the reconciliation of a sinner in 2 Cor 2:5–11.

* [5:6] A little yeast: yeast, which induces fermentation, is a natural symbol for a source of corruption that becomes all-pervasive. The expression is proverbial.

* [5:7–8] In the Jewish calendar, Passover was followed immediately by the festival of Unleavened Bread. In preparation for this feast all traces of old bread were removed from the house, and during the festival only unleavened bread was eaten. The sequence of these two feasts provides Paul with an image of Christian existence: Christ’s death (the true Passover celebration) is followed by the life of the Christian community, marked by newness, purity, and integrity (a perpetual feast of unleavened bread). Paul may have been writing around Passover time (cf. 1 Cor 16:5); this is a little Easter homily, the earliest in Christian literature. (1 Corinthians, CHAPTER 5 | USCCB, n.d.)

Psalm 5 praises trust in God for Deliverance from Enemies.

* [Psalm 5] A lament contrasting the security of the house of God (Ps 5:8–9, 12–13) with the danger of the company of evildoers (Ps 5:5–7, 10–11). The psalmist therefore prays that God will hear (Ps 5:2–4) and grant the protection and joy of the Temple. (Psalms, PSALM 5 | USCCB, n.d.)

In the Gospel of Luke, Jesus heals the Man with a Withered Hand.

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26. (Luke, CHAPTER 6 | USCCB, n.d.)

Kent Beausoleil, S.J. comments that this healing action not only restored the person to the fullness of life now healed, but also restored the unhealed, now healed, to community, and in this process modeled a way for all people to change their own Pharisaical attitudes that can so often turn their (our) heart away from those who need healing.

St. Peter Claver worked with Jesus Christ out of his faith  and did not turn his heart away from the personal healing of the slave and the communal healing needed away from salvery’s injustice.  Where in our life do we need healing, where in our hearts do we have stumbling blocks to faith in a divine love that heals, and thus healed, how are we going to use our hands by giving, restoring hope and healing to the withered hands of our world’s ever present darkness, injustice and need for healing and hope? (Beausoleil, n.d.)

Don Schwager quotes “Jesus heals to teach the Pharisees mercy,” by Cyril of Alexandria (376-444 AD).

"The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; 'he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him' (Daniel 2:22). And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man's malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy.

"This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, 'I will crush his foes before him and strike down those who hate him' (Psalm 89:23). But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law." (quote from COMMENTARY ON LUKE, HOMILY 23). (Schwager, n.d.)

The Word Among Us Meditation on Luke 6:6-11 comments that sometimes our own negative preconceptions can act as obstacles in our life with the Lord, too. For example, maybe we really don’t expect Jesus to intervene in a difficult situation. So when we pray and nothing seems to be happening, we might use it as evidence that Jesus doesn’t care about us. Or maybe we assume that God won’t speak to us, so we don’t listen very carefully or spend enough time in silent prayer.

Today, examine your heart to see if you are harboring any views or preconceptions about the Lord that prevent you from enjoying a deeper, more joy-filled relationship with him. If you see any signs of doubt, cynicism, or discouragement, come and stand before Jesus, as this man did. Ask him to heal you, and then trust him to do it!

“Jesus, I love you! Remove any obstacles that might come between us!” (Meditation on Luke 6:6-11, n.d.)

Friar Jude Winkler comments on the nessy situation that Paul addresses regarding an unacceptable union giving scandal in the community especially for Jewish members. Excommunication sets standards to address wrong doing and initiates the possibility of being saved. Friar Jude notes that healing was permitted on the Sabbath if the recipient was at the point of death, but Jesus was not going to prolong his suffering even for one more day.

Fr. Richard Rohr, OFM, names how forgiveness creates opportunities for growth. The Spirit within us creates an unrelenting desire toward forgiveness and reconciliation. The entire gospel reveals the unfolding mystery of forgiveness; it is the beginning,  the middle, and the end of the gospel’s transformative message. The energy of being forgiven—in our unworthiness of it—first breaks us out of our merit-badge mentality. The ongoing experience of being forgiven is necessary to renew our flagging spirit and keep us in the infinite ocean of grace. Toward the end of life, a universal forgiveness of everything for being what it is becomes the only way we can see and understand reality and finally live at peace.

True Spirit-led forgiveness always frees and heals at least one of the parties involved, and hopefully both. If it only preserves my moral high ground—as a magnanimous “Christian” person—I doubt if it is true forgiveness at all. In forgiveness, we live up to our true and deepest dignity. We then operate by a power and a logic not our own. (Rohr, n.d.)

We ponder the tension between scandal, particularly involving Church members, and the healing power of the Spirit that acts through the mystical act of forgiveness.

References

Beausoleil, K. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 9, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/090924.html 

Luke, CHAPTER 6 | USCCB. (n.d.). USCCB. Retrieved September 9, 2024, from https://bible.usccb.org/bible/luke/6? 

Meditation on Luke 6:6-11. (n.d.). The Word Among Us: Homepage. Retrieved September 9, 2024, from https://wau.org/meditations/2024/09/09/1069811/ 

1 Corinthians, CHAPTER 5 | USCCB. (n.d.). USCCB. Retrieved September 9, 2024, from https://bible.usccb.org/bible/1corinthians/5? 

Psalms, PSALM 5 | USCCB. (n.d.). USCCB. Retrieved September 9, 2024, from https://bible.usccb.org/bible/psalms/5?5 

Rohr, R. (n.d.). Forgiveness and Freedom. Center for Action and Contemplation. Retrieved September 9, 2024, from https://cac.org/daily-meditations/forgiveness-and-freedom/ 

Schwager, D. (n.d.). Is It Lawful to Save Life or to Destroy It? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 9, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep9 

Sincerity Truth and Healing

 

The texts from the Roman Catholic Lectionary today invites contemplation of the power of truth and sincerity in our expressions of love.

Healing in community

 

The reading from Paul’s First Letter to the Corinthians asserts that sexual immorality defiles the Church. 

* [5:2] Inflated with pride: this remark and the reference to boasting in 1 Cor 5:6 suggest that they are proud of themselves despite the infection in their midst, tolerating and possibly even approving the situation. The attitude expressed in 1 Cor 6:2, 13 may be influencing their thinking in this case.1

Psalm 5 is a hymn to trust in God for deliverance from enemies. 

* [Psalm 5] A lament contrasting the security of the house of God (Ps 5:8–9, 12–13) with the danger of the company of evildoers (Ps 5:5–7, 10–11). The psalmist therefore prays that God will hear (Ps 5:2–4) and grant the protection and joy of the Temple.2

In the Gospel of Luke, Jesus cures a man with a withered hand on the Sabbath. 

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.3

Cindy Murphy McMahon asks could there be parallels with the Gospel in the discussions over racial inequities and unrest in our nation and cities that we see and hear in the news, and know from personal experience?

 

There are arguments taking place, both internal and external, over whether police responding to “an incident” should emphasize unequivocal adherence to laws and commands – which sometimes results in more violence – or whether different methods of reacting to volatile situations could emphasize greater compassion and attempts at understanding. Each side of the argument asks, “What is the right thing to do?” And, for Christians, “What would Jesus do?” or “What would Jesus ask me to do?” Our society needs to seek God’s  guidance as we answer those questions. Lord, we pray for our country. Bring your healing into our midst, and help us to listen for your voice before we speak or act.4

Don Schwager quotes “Jesus heals to teach the Pharisees mercy,” by Cyril of Alexandria (376-444 AD).

 

"The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; 'he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him' (Daniel 2:22). And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man's malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy. "This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, 'I will crush his foes before him and strike down those who hate him' (Psalm 89:23). But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law." (quote from COMMENTARY ON LUKE, HOMILY 23).5

The Word Among Us Meditation on Luke 6:6-11 asks “Why was Jesus not afraid?” Because he lived in deep communion with his Father.

 

Today, take a few minutes to consider your relationship with your heavenly Father. In what ways might you become more aware of his love for you? How might you grow in trust so that you can follow his will, even when it puts you in an uncomfortable or hostile situation? Listening to our fears instead of trusting in our Father can close the door to what he wants to do through us. For example, if Jesus had given in to fear of what the scribes and Pharisees thought of him, that man with the withered hand may not have been healed. If Mary had allowed her concern of what others might say about her take precedence over the angel Gabriel’s words, she might not have said yes to becoming Jesus’ mother.6

Friar Jude Winkler connects the excommunication recommended by Paul to the Corinthians with a spiritual bond between the parties. Excommunication may be thought of as therapy to bring people around. Jesus extends the permission to heal “at the point of death” on the Sabbath to encourage action that does good for a neighbour.

 

Fr. Richard Rohr, OFM, notes that the biblical notion of justice, beginning in the Hebrew Scriptures with the Jewish prophets—especially Moses, Isaiah, Jeremiah, Ezekiel, and Hosea—is quite different from being punitive and retributive. If we read carefully and honestly, we will see that God’s justice is restorative.

 

God “punishes” us by loving us more! How else could divine love be supreme and victorious? Check out this theme for yourself: Read such passages as Isaiah 29:13–24, Hosea 6:1–6, Ezekiel 16 (especially verses 59–63), and so many of the Psalms. God’s justice is fully successful when God can legitimate and validate human beings in their original and total identity! God wins by making sure we win—just as any loving human parent does. The little “time outs” and discipline along the way are simply to keep us awake and growing.7

Fr. Richard concludes by reminding us that fear, anger, divine intimidation, threat, and punishment are not going to lead people to love.

 

References

 

1	(n.d.). 1 Corinthians, CHAPTER 5 | USCCB. Retrieved September 7, 2020, from https://bible.usccb.org/bible/1corinthians/5
2	(n.d.). Psalms, PSALM 5 | USCCB. Retrieved September 7, 2020, from https://bible.usccb.org/bible/psalms/5
3	(n.d.). Luke, CHAPTER 6 | USCCB. Retrieved September 7, 2020, from https://bible.usccb.org/bible/luke/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved September 7, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 7, 2020, from https://www.dailyscripture.net/daily-meditation/
6	(2020, September 7). 23rd Week in Ordinary Time (Labor Day, USA) - Mass .... Retrieved September 7, 2020, from https://wau.org/meditations/2020/09/07/175874/
7	(n.d.). Restorative Love — Center for Action and Contemplation. Retrieved September 7, 2020, from https://cac.org/restorative-love-2020-09-07/