Beginning with Forgiveness

The texts from the Roman Catholic Lectionary today contrast our comfort with repetition of rules of behaviour with the challenge of knowing deeper love through giving and accepting forgiveness.

Road to Forgiveness

The reading from the Book of Joshua describes Crossing the Jordan

* [3:15] Season of the harvest: toward the end of March and the beginning of April, when the barley and other crops that grew during the rainy season of winter were reaped. The crossing took place “on the tenth day of the first month” of the Hebrew year, which began with the first new moon after the spring equinox; cf. 4:19. At this time of the year the Jordan would be swollen as a result of the winter rains and the melting snow of Mount Hermon.

* [3:16] Some scholars have suggested that this account may reflect an annual ritual reenactment of the event near the sanctuary of Gilgal. (Joshua, CHAPTER 3 | USCCB, n.d.)

Psalm 114 celebrates Israel’s escape from Egypt.

* [Psalm 114] A hymn celebrating Israel’s escape from Egypt, journey through the wilderness, and entry into the promised land, and the miracles of nature that bore witness to God’s presence in their midst. In the perspective of the Psalm, the people proceed directly from Egypt into the promised land (Ps 114:1–2). Sea and Jordan, which stood like soldiers barring the people from their land, flee before the mighty God as the earth recoils from the battle (Ps 114:3–4). The poet taunts the natural elements as one taunts defeated enemies (Ps 114:5–6). (Psalms, PSALM 114 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches 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 Matthew’s Gospel has gotten him thinking more deeply about sin and forgiveness, in general. Growing up Catholic the notion of sin was (and still is) a “hot button” issue that has lots of charged emotions associated with it.

So, as I think about the notion of sin and the essential fundamental nature of connectedness, it helps me understand both sin and forgiveness. Sin, in whatever context, seems to make sense as an intentional movement away, while love in an intentional movement towards. When we sin, we have intentionally chosen to not be connected to another person, nature, or to ourselves. We no longer allow the flow of Love through the connectedness and therefore disconnect ourselves from God that exists in all things. But when we forgive, we open (or reopen) the flow of Love through our intentional connectedness. Through forgiveness we consciously make the decision to connect with the other and allow our hearts to again give and receive the Love that is God. This is why seventy-seven times (infinity) is the answer from Jesus to Peter. To do anything less would be to cut off the flow of Love/God within, between, and among us. (Lenz, 2025)

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 reflects on the texts of today. The Joshua reading tells of leading the people across the Jordan. In a parallel to leaving Egypt. God acts again with a miraculous deed. The Gospel addresses the question of “How often to forgive?” The perfect number, 7, and much more suggests there is no limit for forgiveness. Ignatius Loyola urges us to have the desire to forgive. Holding on to anger hurts ourselves. We forgive them because they need it. The parable tells of punishment for the servant who fails to forgive. Friar Jude asks “What gift of faith did they receive?” “Of the one who receives more, more is expected”.

Fr. Richard Rohr, OFM, describes how Paul’s understanding of Jesus’ death critiques both the conservatives and liberals of his day. Paul sees the Jews trying to create order in the world by obedience to law, tradition, and kinship ties. The Greeks attempt order through reason, understanding, logic, and education. Paul has a unique vantage point, with a foot in each world—as both a Jew and a Roman citizen.

Paul allows both conservatives and liberals to define wisdom in their own ways, yet he dares to call both inadequate and finally wrong. He believes that such worldviews will eventually fail people. He writes, “God has shown up human wisdom as folly” on the cross, and this is “an obstacle that the Jews cannot get over,” and which the gentiles or pagans think is simple “foolishness” (1 Corinthians 1:21–23). 

For Paul, the code words for nondual thinking, or true wisdom, are “foolishness” and “folly.” He says, in effect, “My thinking is foolishness to you, isn’t it?” Admittedly, it does not make sense unless we have confronted the mystery of the cross. Suffering, the “folly of the cross,” breaks down the dualistic mind. Why? Because on the cross, God took the worst thing, the killing of the God-human, and made it into the best thing, the very redemption of the world. The compassionate holding of essential meaninglessness or tragedy, as Jesus does on the cross, is the final and triumphant resolution of all the dualisms and dichotomies that we face in our own lives. We are thus “saved by the cross”! Does that now make ultimate sense?  (Rohr, n.d.)

We invoke the Spirit to assist as we ponder the paradox of forgiveness of those who have hurt us as the path to fullness of life in our journey.

References

Joshua, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved August 14, 2025, from https://bible.usccb.org/bible/joshua/3?7 

Lenz, T. (2025, August 14). Daily Reflection August 14, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 14, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-14-2025 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved August 14, 2025, from https://bible.usccb.org/bible/matthew/18?21 

Psalms, PSALM 114 | USCCB. (n.d.). Daily Readings. Retrieved August 14, 2025, from https://bible.usccb.org/bible/psalms/114?1 

Rohr, R. (n.d.). The Mystery of the Cross. Center for Action and Contemplation. Retrieved August 14, 2025, from https://cac.org/daily-meditations/the-mystery-of-the-cross/ 

Schwager, D. (n.d.). Lord, How Often Shall I Forgive My Brother? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 14, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=aug14 

Tradition and Taxes

The texts from the Roman Catholic Lectionary today challenge us to clear out the misconceptions and myths that may be restricting our mission of care and compassion that is the work of God.

Who pays the Tax?

The Reading from the Book of Deuteronomy exhorts us to be witness to The Lord’s Majesty and Compassion.

* [10:16] Circumcise therefore the foreskins of your hearts: cf. 30:6; Jer 4:4; Rom 2:29. The “uncircumcised heart” (Lv 26:41; Jer 9:25; Ez 44:7, 9) is closed and unreceptive to God, just as “uncircumcised ears” (Jer 6:10) are closed to the word of the Lord, and “uncircumcised lips” (Ex 6:12, 30) are a hindrance to speaking on behalf of the Lord. (Deuteronomy, CHAPTER 10 | USCCB, n.d.)

Psalm 147 is a hymn to praise the Creator

* [Psalm 147] The hymn is divided into three sections by the calls to praise in Ps 147:1, 7, 12. The first section praises the powerful creator who restores exiled Judah (Ps 147:1–6); the second section, the creator who provides food to animals and human beings; the third and climactic section exhorts the holy city to recognize it has been re-created and made the place of disclosure for God’s word, a word as life-giving as water. (Psalms, PSALM 147 | USCCB, n.d.)

In the Gospel of Matthew, Jesus addresses Payment of the Temple Tax.

* [17:22–23] The second passion prediction (cf. Mt 16:21–23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Mk 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (Mt 17:23).

* [17:24–27] Like Mt 14:28–31 and Mt 16:16b–19, this episode comes from Matthew’s special material on Peter. Although the question of the collectors concerns Jesus’ payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew’s church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Mt 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.

* [17:24] The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf. Ex 30:11–16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.

* [17:25] From their subjects or from foreigners?: the Greek word here translated subjects literally means “sons.”

* [17:26] Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated “sons,” the freedom of Jesus, the Son of God, and of his disciples, children (“sons”) of the kingdom (cf. Mt 13:38), is even more clear.

* [17:27] That we may not offend them: though they are exempt (Mt 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, “a stater,” a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples. (Matthew, CHAPTER 17 | USCCB, n.d.)

Margo Minnich comments that Ignatian spirituality compels us to love as God loves, requiring us to enter into solidarity with others, including the orphan, the widow, and the stranger.

Solidarity is not sympathy or pity. In fact, we cannot live in solidarity with those we pity. Rather, solidarity is proximity, commitment, and sharing in benefits and burdens that life provides. It means opening our lives to those who God loves. 

Ignatian spirituality further requires that we seek justice. This is not justice sought out of charity or pity. It is justice born of our solidarity and relationship with others.

In this way, the widow, the orphan, and the alien from scripture are not merely symbols, but people we meet every day. The single parent struggling to pay rent. The refugee waiting to find safety. The elderly woman eating alone at a nursing home. Ignatius would ask: Who is suffering today and how am I being called to solidarity with them? (Minnich, n.d.)

Don Schwager quotes “Jesus speaks of his death and resurrection,” by Origen of Alexandria (185-254 AD).

"I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered his Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom he was delivered, he "destroyed him who had the power of death." For "through death he destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage." (excerpt from COMMENTARY ON MATTHEW 13.8) (Schwager, n.d.)

Friar Jude Winkler reflects on the texts of today. God chose the Jewish people and they are instructed to respond with generosity especially to the poor by following God’s example. In the Gospel of Matthew, Jesus' prediction of His Passion cites “Son of Man” from Daniel 7 and the songs of the suffering servant from Isaiah. Referring to the temple tax, Jesus asks who do we take taxes from? He cites “foreigners” and even though, tells Peter to fish and pay the tax. Friar Jude concludes with the phrase “May God bless”.

Fr. Richard Rohr, OFM, explores how Paul’s mystical encounter with the risen Christ led him to embrace paradoxical thinking.

Not only was Paul’s way of thinking changed by his mystical experience, his way of being in the world was also transformed. Suddenly this persecutor—and possibly murderer—of Christians is Christ’s “chosen vessel,” sent “to carry my name before the gentiles and kings and the sons of Israel” (Acts 9:15). This dissolves the strict line between good and bad, between in-group “Jews” and out-group “gentiles.” The paradox has been overcome in Paul’s very person. He now knows that he is both sinner and saint, and we too must trust the same. These two seeming contradictions don’t cancel one another. Once the conflict has been overcome in ourselves, we realize we are each a living paradox and so is everyone else. We begin to see life in a truly spiritual way.  

Perhaps this is why Paul loves to teach dialectically. He presents two seemingly opposing ideas, such as weakness and strength, flesh and spirit, law and grace, faith and works, Jew and Greek, male and female. Dualistic thinking usually takes one side, dismisses the other, and stops there. Paul doesn’t do that. He forces us onto the horns of the dilemma and invites us to wrestle with the paradox. If we stay with him in the full struggle, we’ll realize that he eventually brings reconciliation on a higher level, beyond the essential struggle where almost all of us start. [1] (Rohr, n.d.)

We seek the guidance of the Holy Spirit as we try to approach our relationship with the people in our environment “circumcized” by our tendency to misunderstand how the celebration of tradition may take us away from living as disciples of Christ.

References

Deuteronomy, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2025, from https://bible.usccb.org/bible/deuteronomy/10?12 

Matthew, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2025, from https://bible.usccb.org/bible/matthew/17?22 

Minnich, M. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved August 11, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-11-2025 

Psalms, PSALM 147 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2025, from https://bible.usccb.org/bible/psalms/147?12 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 11, 2025, from https://cac.org/daily-meditations/meeting-the-risen-christ/ 

Schwager, D. (n.d.). Not to Give Offense. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 11, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=aug11