*****
"I must see whether or not their actions fully correspond to the cry against them. I mean to find out."
Today's Scriptures show us that God's judgment is both righteous and compassionate.
The Book of Genesis describes God's outrage over the outcry against Sodom and Gomorrah. However, before taking any action, God intends to personally determine whether or not the outcry has a basis in fact.
God's judgment is never rash.
St. Francis de Sales says in his Introduction to the Devout Life:
“How offensive to God is rash judgment. It is a kind of spiritual jaundice that causes all things to appear evil to the eyes of those infected with it.” (IDL, Part 3, Chapter 28)
Rash judgments have far less to do with the behaviors of our neighbor and a great deal more to do with the machinations and moods of our own hearts. Rash judgments are signs of the presence of arrogance, self-satisfaction, fear, bitterness, jealousy, hatred, envy, ambition, and condescension within the person whose judgments are rash.
Rash judgments seldom deal with facts. Rash judgments are founded upon appearance, impression, hearsay, and gossip. Rash judgments are made in an instant (hence the term "snap" judgments), based not on reason, but on emotion.
Rash judgments do not promote reconciliation and peace; rather, rash judgments produce division and injustice. Francis de Sales wrote:
“Rash judgments draw a conclusion from an action in order to condemn the other person.” (Ibid)
Finally, rash judgments seldom - if ever - result in compassionate action.
Francis de Sales wrote:
“Whoever wants to be cured (of making rash judgments) must apply remedies, not to the eyes or intellect, but to the affections. If your affections are kind, your judgments will be likewise.” (Ibid)
To be like God - to live like Jesus - to be instruments of the Holy Spirit - requires that our judgments of one another be righteous:
- based in fact, not fiction
- rooted in sense, not suspicion
- focused on behavior, not bias
Divine judgment is always consumed with truth, committed to justice, and characterized by compassion.
Today consider how do our judgments stack up?
*****
“Whoever wishes to be great among you shall be your servant…”
Francis de Sales once wrote:
“‘Borrow empty vessels, not a few,’ said Elisha to the poor widow, ‘and pour oil into them.’ (2 Kings 4: 3-4) To receive the grace of God into our hearts they must be emptied of our own pride…” (Living Jesus, p. 149)
It’s all-too-easy to fill our hearts – our precious earthen vessels – with all kinds of earthly treasures, things that – as good as they might be – aren’t really treasures at all - at least, not where God is concerned. The less space occupied in our hearts by things that merely pass for treasure, the more room we make available in our hearts for real, heavenly treasure that is truly precious: the love of God. Recall the words of St. Francis de Sales in a conference (On Cordiality) he gave to the Sisters of the Visitation:
“We must remember that love has its seat in the heart, and that we can never love our neighbor too much, nor exceed the limits of reason in this affection, provided that it dwells in the heart.” (Conference IV, p. 56)
The story of Zebedee’s sons illustrates the importance of being very careful about what we store in our hearts. Notwithstanding their intimate relationship with Jesus, they set their hearts on a treasure that was not in Jesus’ power to grant: places of honor in His Kingdom. He responds to this request (made on James and John’s behalf by their mother, no less, who apparently also had her heart set on honor for her sons as well) by challenging them to set their hearts not on the desire for honor, but for opportunities to serve the needs of others…and so to have honor beyond their wildest dreams!
Jesus tells Zebedee’s sons that the chalice from which they will drink (the same chalice from which Jesus drank every day) is an invitation to experience the greatness that comes from being a servant. Francis de Sales wrote:
“To be a servant of God means to be charitable towards one’s neighbors, to have an unshakable determination in the superior part of one’s soul to obey the will of God, to trust in God with a very humble humility and simplicity, to lift oneself up as often as one falls, to endure through one’s own imperfections and to put up with the imperfections of others.” (Selected Letters, Stopp, p. 140)
How ready and willing are we to drink from that same chalice today?
*****
“Explain to us the parable of the weeds in the field…”
Last week,we touched upon the images of wheat and weeds. There is something of both wheat and weeds inside each and every one of us. Careful examination of the interior gardens of our thoughts, feelings and attitudes reveals things which promote life; likewise, in those same gardens we can identify things that compete with life. In a letter to Madame de la Flechere, Francis de Sales wrote:
“Don’t be examining yourself to see if what you are doing is little or much, good or bad, provided that it is not sinful and that, in all good faith, you are trying to do it for God. As much as possible, do well all that you have to do, and once it is done, think no more about it but turn your attention to what has to be done next. Walk simply along the way our Lord shows you and don’t worry. We must hate our faults, but we should do so calmly and peacefully, without fuss or anxiety. We must be patient at the sight of these faults and learn from the humiliation which they bring about. Unless you do this, your imperfections – of which you are acutely conscious – will disturb you even more and thus grow stronger, for nothing is more favorable to the growth of these ‘weeds’ than our anxiety and over eagerness to rid ourselves of them.” (Letters of Spiritual Direction, pp. 161-162)
In each of us we find a mixture of both wheat and weeds. In each of us we find a mixed bag of both good and bad. Essentially, the Salesian tradition challenges us to deal with this reality in three ways. First, detest the weeds within us. Second, don’t dwell on those weeds within us. Third, focus on – and nourish – the wheat within us.
These thoughts should pretty much explain the parable of the weeds – and for that matter, the wheat – don’t you think?
*****
“The Kingdom of heaven is like a treasure; like searching for fine pearls.”
A traditional way of explaining these images in today’s Gospel is to place the emphasis on us. This perspective considers this Gospel as a challenge to the hearer to ‘trade up,’ that is, to give up those things we most value in order to obtain that which has the greatest value - the Kingdom of God.
A non-traditional way of explaining these images – and, apparently, the more accurate one – is to place the emphasis on God. It is God who is ‘trading up’ for something better; it is God who is – as it were – cashing in all his chips for something even more valuable. What is that “treasure?” What are those “fine pearls?" We are the treasure that God pursues at any price. We are the pearls that God will leave no stone unturned to possess.
God ‘traded up’ his only Son because He wanted to reclaim us. God ‘cashed in’ his only Son because He wanted to redeem us. God gave away everything He had in order to make us his own. In these acts God clearly displayed that it’s people, not things – like possessions, power or privilege – that God values the most.
We are God-given treasures! We are pearls bought at the highest of prices! Do we treat ourselves – and one another – accordingly?
*****
“The Kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. When it is full, they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.”
What should I hold onto in life? What should I let go of in life? What’s good for me? What’s not good for me? These kinds of questions are the stuff of discernment. John Crossin, OSFS, offers for our consideration three aspects of any discernment process, that is, any attempt to determine God’s will.
Mind you, discernment is not an exact science. While we can come to know God’s Will in broad strokes – and sometimes even in the particular – we can’t presume to know it all. And sometimes, we may even get it wrong. Still, some of the things that can help us to know what to keep and what to give away in life include:
• God’s Signified Will – This is the information we already have at our disposal from the Scriptures, Commandments, Counsels etc. These clearly communicate what God considers to be good, virtuous and life-giving values, attitudes and actions.
• Feedback From Others – We should make good use of the wise counsel of friends, clergy, mentors, counselors and other people whom we trust. True friends will know when to tell us what we want to hear, and when to tell us what we need to hear.
• Flexibility – Francis de Sales observed that while all the saints are recognized for their conformity to God’s will, no two saints followed God’s Will in exactly the same way. We need to remind ourselves that discernment is about what God wants us - not others - to do in any particular situation. Sometimes, this may require us to ‘think outside of the box’ - we need to be open to change.
Today, life being what it is, we may catch all kinds of things in the nets of our lives. Some things are always good for us; other things are always bad for us. However, there may be some things we catch that used to be good but no longer are. On the other hand, there may be other things once considered bad that may now actually be very good.
Decisions, decisions - What do I keep? I keep the things that promote the Kingdom of heaven! What do I throw away? I throw away the things that don’t!
*****
"You are anxious and worried about many things."
We are all-too familiar with this image from the Gospel according to Luke. All-too familiar because it is all-too-easy to see in this Gospel a putdown of action and activity as compared with prayer and contemplation.
We need to revisit this interpretation. We need to understand how this Gospel speaks about Martha and Mary. More importantly, we need to consider how this Gospel speaks to us.
Jesus does not criticize Martha for being busy about the details of hospitality. Rather, Jesus criticizes the fact that Martha is allowing her activity and expectations to make her anxious. Likewise, Mary is not exalted due to her inactivity, but rather because she is not burdened with anxiety. In short, Martha is upset and flustered, while Mary is calm and centered.
Both Martha and Mary bring something to the experience of hospitality. In Martha, we see the importance of tending to details when welcoming people into our homes. In Mary, we see the importance of welcoming people into our lives, into our hearts, into the core of who we are without allowing the details to overwhelm us. Hospitality, then, isn't a matter of choosing between activity and availability. It is a matter of incorporating – and of integrating – both.
Francis de Sales certainly knew this truth when he described the two great faces of love: the love of complacence, and the love of benevolence. Complacence is love that delights in simply being in the presence of the beloved; benevolence is love that delights in expressing this complacence by doing for the beloved.
Doing and being. Being and doing. This is the dance of hospitality. This is the dance of love…a dance that challenges us to be as free as possible from anxious self-absorption, self-preoccupation and self-destruction.
In order to be truly open, to be truly welcoming, to be truly hospitable, there needs to be something of both Martha and Mary in each of us.
*****
“The priests and the prophets said to the princes and to all the people, ‘This man deserves death…’”
Speaking of prophets being without honor in their native place, consider today’s selection from the Book of the Prophet Jeremiah. In a classic case of no good deed going unpunished, Jeremiah stirs up a hornet’s nest by being faithful to God’s will for him: to prophesy against his own house and his own city. While protesting his innocence, Jeremiah spends what may be his last breaths trying to convince the people to accept God’s word on its own merits rather than to bargain for his life. Having spoken his peace, Jeremiah decides to let the chips fall where they may. Fortunately for him, the chips fell both God’s way and Jeremiah’s way! In his Introduction to the Devout Life, Francis de Sales observed:
“We must not be too ardent, precise and demanding in regard to preserving our good name. Men who are overly tender and sensitive on this point are like people who take medicine for slight indispositions. Although they think they are preserving their health, they actually destroy it. In like manner, those who try too carefully to maintain their reputation lose it entirely. Generally speaking, to ignore or despise an injury or calumny is a far more effective remedy than resentment, fighting and revenge. Crocodiles harm only those who are afraid of them, and detraction hurts only those who are vexed by it. Excessive fear of losing our good name reveals great distrust in its foundation, which is living a good life. Towns that have wooden bridges over great rivers are afraid that they will be swept away by every little rise of water, but those with stone bridges fear only extraordinary floods. In like manner those with souls solidly grounded on virtue usually despise the floods let loose by harmful tongues…” (IDL, Part III, Chapter 27, pp. 195-196)
Jeremiah faced not only the prospect of losing his reputation or credibility for speaking God’s word, but he also faced the possibility of losing his life for speaking God’s word. His response showed remarkable strength of character and purpose - a character that obviously convinced enough people to not only protect his life but also to preserve his reputation. His courage persuaded the people to accept his message as well.
Have you ever faced push-back from others for saying or doing the right thing? While your life may not have been at risk, how might your reputation among others suffered as a result of your decision to stand up for what it right? How did you deal – or are your dealing - with that experience?
