The Readings for this Sunday revolve around a constellation
of fundamental issues in our relationship with God: sin, repentance,
forgiveness, faith, and love. Two of the
passages used in this liturgy have been battlegrounds in the theological
polemic between Protestants and Catholics, but ought not to be so.
1. Our First Reading
is 2 Samuel 12:7-10, 13:
Nathan
said to David:
“Thus
says the LORD God of Israel:
‘I
anointed you king of Israel.
I
rescued you from the hand of Saul.
I
gave you your lord’s house and your lord’s wives for your own.
I
gave you the house of Israel and of Judah.
And
if this were not enough, I could count up for you still more.
Why
have you spurned the Lord and done evil in his sight?
You
have cut down Uriah the Hittite with the sword;
you
took his wife as your own,
and
him you killed with the sword of the Ammonites.
Now,
therefore, the sword shall never depart from your house,
because
you have despised me
and
have taken the wife of Uriah to be your wife.’
Then
David said to Nathan,
“I
have sinned against the LORD.”
Nathan
answered David:
“The
LORD on his part has forgiven your sin:
you
shall not die.”
To understand this passage, it helps to know the narrative
context. In 2 Samuel 5, David was made
king over all twelve tribes of Israel by common consent and by means of a
covenant. He quickly captured the
Gentile city of Jerusalem to use as his capital and “federal district.” In 2
Samuel 6, David honored God in one of his first acts as king, by bringing the
Ark of the Covenant into Jerusalem, where it could serve as the focus of the
liturgical life of the nation, enabling the king himself could lead the nation
in worship. In response to David’s
piety, God granted David an everlasting covenant of kingship over all mankind
in 2 Samuel 7—a covenant which would later be restored and transformed in the
“New Covenant” established by the Son of David through his Body and Blood (Luke
22:20; cf. Isa 55:1-3), renewed for us at every Eucharistic liturgy. In 2 Samuel 8–10, David reached the height of
his earthly power, but in 2 Samuel 11 he gave in to sloth and self-indulgence,
which metastatized into lust, adultery, and bureaucratic murder. Lazing on his roof when he should have been
out leading the army in war, David saw his neighbor’s wife Bathsheba bathing on
the roof, fell into lust, forcibly took her, and then had her husband Uriah
killed to hide the unexpected pregnancy. This brings us to this Sunday’s Reading,
in which the court prophet Nathan roundly rebukes David for his corruption, and
David repents.
The narrative of David in 2 Samuel illustrates for us the
distinction between the concepts of guilt
and temporal punishment. Guilt is the moral culpability for sin;
whereas temporal punishment is the disorder introduced into our lives by the
sin. Confession removes guilt; but
temporal punishment finds its remedy in indulgences, which are the Church’s
assistance offered to us to aid in the consequences of sin. David sins in 2 Samuel 11, and repents in 2
Samuel 12. His guilt is forgiven in our
First Reading. However, there are still
temporal consequences. Because he sinned
by adultery and murder, these same very sins have been allowed into his
household and will manifest themselves in the chaotic and violent history of
his own family from 2 Samuel 13–20.
David’s sons will imitate the sexuality and violence of their father in
these subsequent chapters.
There is a theme of irresponsible fatherhood that runs
throughout the historical books of the Old Testament (the “Deuteronomistic
History”). The downfall of Eli, Samuel,
and David is all, to a certain extent, their failures as fathers. The father is the priest of the ecclesia domestica, the domestic church. Sins practiced or permitted by the father
enter the home, are replicated by the children, and bear their evil fruit. The story of David is a warning, especially
to fathers, to be vigilant in the practice of virtue, and not to give in to
self-indulgence or sensuality, which can lead domino-like to greater sins we
would not normally even consider committing.
It is particularly poignant in today’s culture, with the rash of
pornography addiction that is destroying marriages and family life. The
National Fatherhood Initiative makes available a wealth of statistics on the
influence of fathers on human development: http://www.fatherhood.org/father-absence-statistics. On a
more hopeful note, the story of David also reminds us of God’s forgiveness and
covenantal mercy: for all David’s sins, God continued to show him his “mercy”
(Heb. hesed, “covenantal fidelity”). We also can run to God in the hope of finding
that same mercy.
2. The Responsorial Psalm is 32:1-2, 5, 7, 11:
R. (cf. 5c) Lord, forgive the
wrong I have done.
Blessed
is the one whose fault is taken away,
whose
sin is covered.
Blessed
the man to whom the LORD imputes not guilt,
in
whose spirit there is no guile.
R. Lord, forgive the wrong I have
done.
I
acknowledged my sin to you,
my
guilt I covered not.
I
said, “I confess my faults to the LORD,”
and
you took away the guilt of my sin.
R. Lord, forgive the wrong I have
done.
You
are my shelter; from distress you will preserve me;
with
glad cries of freedom you will ring me round.
R. Lord, forgive the wrong I have
done.
Be
glad in the LORD and rejoice, you just;
exult,
all you upright of heart.
R. Lord, forgive the wrong I have
done.
Psalm 32 is not a typical todah or Thanksgiving psalm, but it does share that basic
form. The intention of the psalmist is
to thank God for an act of deliverance.
Looking back, he recalls the situation of distress he was in, a
situation of physical illness whose root cause was unconfessed sin. The psalmist rehearses how he confessed his
sin, and thereafter found refuge in God.
He exhorts all persons of good will to do likewise.
Psalm 32 would have been chanted in the Temple courts as
part of a thanksgiving sacrifice liturgy.
Likewise, the confession of sin referred to in Psalm 32 was usually a
public, liturgical act, performed before a priest, accompanying the sacrifice
of an animal (Lev 4:20,26,31,35; 5:10,13,16,18; 6:7). Thus, the psalm reminds us of the connection
between confession of sin and public worship.
Our sins affect those around us.
David’s sins had severe consequences for his family and nation. Likewise, ours ripple throughout our circles
of family and acquaintances. Since our
sins effect those around us, our repentance should also be manifest to those
around us. The penitential rite in Mass
and the Sacrament of Penance provide opportunities for us to manifest
contrition before the Church and the world.
But we also need to go personally to seek the forgiveness of those we
have directly harmed.
3. The Second Reading is Gal 2:16, 19-21:
Brothers
and sisters:
We
who know that a person is not justified by works of the law
but
through faith in Jesus Christ,
even
we have believed in Christ Jesus
that
we may be justified by faith in Christ
and
not by works of the law,
because
by works of the law no one will be justified.
For
through the law I died to the law,
that
I might live for God.
I
have been crucified with Christ;
yet
I live, no longer I, but Christ lives in me;
insofar
as I now live in the flesh,
I
live by faith in the Son of God
who
has loved me and given himself up for me.
I
do not nullify the grace of God;
for
if justification comes through the law,
then
Christ died for nothing.
One of the key questions concerning this passage is the
meaning of the phrase “works of the law.”
Does this mean “any human effort to be righteous,” as Luther and other
reformers supposed? Or does it mean “the
regulations of the Old Covenant,” as Thomas Aquinas suggested? Further light was thrown on this passage by
the discovery of the Dead Sea Scrolls in the late 1940s. Among the Scrolls was found a document
scholars have called “4QMMT.” This
document is (apparently) a letter from the Essenes of Qumran (an all-male
religious community on the shores of the northwest end of the Dead Sea) to the
Pharisees of Jerusalem, written some time between 100 BC and AD 100. It contains some of the few, perhaps the
only, examples of the phrase “works of the law” in ancient literature outside
of the Pauline epistles. In 4QMMT,
“works of the law” functions as a reference to observances of cultic purity,
such as the ritual cleanliness of liquids, leather, wheat, the city of
Jerusalem, etc. The evidence of 4QMMT
suggests that Thomas Aquinas was correct: “works of the law” was a
semi-technical phrase employed by St. Paul and other Jewish religious thinkers
of his day to refer to cultic observances of the Mosaic law.
What does it mean to be “justified”? In classic Protestantism, “justification” is
often seen as a legal or juridical category, like being declared innocent in a
court of law. However, the Catholic
Church understands justification as an ontological category, as an act that
changes our nature. Thus, to be
“justified by faith in Jesus Christ” means not merely that we are “declared
legally innocent because we have faith in Jesus,” but that “we are truly
changed in our being as a result of our faith in Jesus” (many contemporary
Protestants would agree). The cultic
observances of the Old Covenant did not change anyone in their inner person,
but faith in Jesus Christ truly results in us being “crucified with Christ,” so
that “I no longer live, but Christ lives in me.” This is a reality, indeed an experiential
reality. All Christians can and should
know Christ personally and experientially.
Spiritual dryness and darkness may subsequently come as God purifies the
soul, but the new life in Christ is never limited to an intellectual knowledge
alone. The saints experienced Jesus,
knew him personally.
4. The Gospel is Lk
7:36–8:3:
A
Pharisee invited Jesus to dine with him,
and
he entered the Pharisee’s house and reclined at table.
Now
there was a sinful woman in the city
who
learned that he was at table in the house of the Pharisee.
Bringing
an alabaster flask of ointment,
she
stood behind him at his feet weeping
and
began to bathe his feet with her tears.
Then
she wiped them with her hair,
kissed
them, and anointed them with the ointment.
When
the Pharisee who had invited him saw this he said to himself,
“If
this man were a prophet,
he
would know who and what sort of woman this is who is touching him,
that
she is a sinner.”
Jesus
said to him in reply,
“Simon,
I have something to say to you.”
“Tell
me, teacher, ” he said.
“Two
people were in debt to a certain creditor;
one
owed five hundred days’ wages and the other owed fifty.
Since
they were unable to repay the debt, he forgave it for both.
Which
of them will love him more?”
Simon
said in reply,
“The
one, I suppose, whose larger debt was forgiven.”
He
said to him, “You have judged rightly.”
Then
he turned to the woman and said to Simon,
“Do
you see this woman?
When
I entered your house, you did not give me water for my feet,
but
she has bathed them with her tears
and
wiped them with her hair.
You
did not give me a kiss,
but
she has not ceased kissing my feet since the time I entered.
You
did not anoint my head with oil,
but
she anointed my feet with ointment.
So
I tell you, her many sins have been forgiven
because
she has shown great love.
But
the one to whom little is forgiven, loves little.”
He
said to her, “Your sins are forgiven.”
The
others at table said to themselves,
“Who
is this who even forgives sins?”
But
he said to the woman,
“Your
faith has saved you; go in peace.”
Afterward
he journeyed from one town and village to another,
preaching
and proclaiming the good news of the kingdom of God.
Accompanying
him were the Twelve
and
some women who had been cured of evil spirits and infirmities,
Mary,
called Magdalene, from whom seven demons had gone out,
Joanna,
the wife of Herod’s steward Chuza,
Susanna,
and many others who provided for them
out
of their resources.
At first glance, this narrative sounds like a variation of
the anointing at Bethany (John 12:1-8), but careful comparison of the accounts
makes it difficult (though perhaps not impossible) to hold them to be the same
event. But could Jesus really have been
anointed by women at a supper twice in his ministry? Yes, and I think there is a plausible
explanation why. The event recorded here
occurred earlier in Jesus ministry, and Jesus praised the sinful woman for her
deed. Not to be outdone by this unknown
woman, Mary of Bethany, who harbored a great deal of devotion to the person of
Jesus, later also anoints the Lord to shown the depth of her own love (Matt
26:6-13; Mark 14:3-9; John 12:1-8).
This Gospel passage deals with themes of sin, repentance,
forgiveness, love, and faith that have shown up in the previous readings. Like David in the First Reading, this woman
is (almost certainly) a sexual sinner, who expresses repentance and sorrow for
her sin. She also exercises faith in
Jesus Christ, the faith discussed by St. Paul in our Second Reading.
The direct way in which Jesus announces the forgiveness of
sin: “Your sins are forgiven,” is all but a claim to divinity. Although forgiveness of sin was usually obtained
through the priests, and on occasion could be announced by a prophet (see the
First Reading), it was mediated in
the name of the LORD. Jesus’ declaration
appears to be unmediated: a sovereign
judgment on his own authority. The
bystanders rightly sense that this is a statement inappropriate for any mere
man.
In this account of the sinful woman, we observe the dynamic
relationship between love and faith in the Christian life. First, Jesus observes that the love shown by
the woman is a sign that she has experienced the forgiveness of sins. It seems likely that Jesus had some previous
dealings with this woman, prior to this dinner, through which she had
experienced this spiritual healing and forgiveness.
She doesn’t earn forgiveness by her love, but the love she
shows is the sign of her reception of forgiveness. That is the logic of Jesus’ parable told to
Simon the Pharisee. This kind of love
should characterize our relationship to Jesus as well.
But note, this love for Jesus presumes the recognition that
we are sinners and that we do need forgiveness from God. This woman was probably Jewish in background
and was conscious of the law of God and his will concerning the use of the body
and sexual relations. On the other hand,
ancient Gentiles, much like modern Americans, had little or no sense that the
promiscuous sexual use of the body could be offensive to God. It was just a matter of pleasure, not a
matter of following the will of the Creator.
The Good News preached by the Church offers forgiveness of sin; but both
in ancient and modern times, there are many who find the offer uninteresting,
because they are not conscious of having done anything that requires
forgiveness. We have to give thanks to
God even for the fact that we have enough light to realize we are sinners in
need of forgiveness.
Jesus tells the woman, “Your faith has saved you.” Here we see the foundation in Jesus’ own
preaching for Paul’s emphasis on the life of faith in Galatians. This woman experiences forgiveness from the
Lord himself, apart from the “works of the law,” that is, apart from following
the prescribed rituals of the Mosaic law, such as animal sacrifice. This faith is not a mere intellectual assent,
but it is a heartfelt trust that naturally manifests itself in love. As St. Paul describes it elsewhere: “For in
Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6).
This Gospel has obvious echoes with our own experience in
the Sacrament of Confession. In the
confessional, we encounter Jesus again, as truly as this woman encountered him
at the supper. We express our love for
Jesus, and sorrow for our sins. The
priest, acting in the person of Christ, lends his voice to Jesus in order to
say to us, “I absolve you of your sins. . . .”
It’s a scandalous statement, only ultimately appropriate for the lips of
God Himself; yet we believe Christ to be God, and the Church is his Body,
speaking his words and performing his deeds in the world, even to this day.
No comments:
Post a Comment