OT XXIV [A]: Sir 27:30--28:7;
Rom 14:7-9; Mt 18:21-35
Monday was September 11, a
date that Americans consider one of the most significant in the nation’s
history. It has become one of the epic historic events equivalent to the
founding of the United States, the ending of the conflict between the North and
the South, the bombing of Pearl Harbor, the ending of World War II and the
onslaught of Hurricane Katrina in New Orleans.
September 11, 2001 is a date that challenged both the freedom of a free
people and the grace of forgiveness that Americans are told by our Lord Jesus
Christ to offer, even to their enemies. But forgiveness is not an easy gift to
give. Our readings for this Twenty-Fourth Sunday concern forgiving our
offenders and being reconciled with them.
It was the Rabbinic teaching
that a man must forgive his brother three times. The Biblical proof for this
was taken from the first and second chapters of Amos where we find a series of
condemnations on the various nations for three transgressions (Am.1:3, 6, 9;
Am.1:11, 13; Am.2:1, 4, 6). From this it was deduced that God's forgiveness
extends to three offenses, and that He visits the sinner with punishment at the
fourth. Also, seven was a holy number to Jewish people, symbolizing perfection,
fullness, abundance, rest, and completion. Peter expected to be warmly
commended. But Jesus’ answer was that
the Christian must forgive “seventy times seven times.” In other words, there
is no reckonable limit to forgiveness.
A certain married couple had
many sharp disagreements. Yet somehow the wife always stayed calm and
collected. One day her husband commented on his wife’s restraint. “When I get
mad at you,” he said, “you never fight back. How do you control your anger?”
The wife said: “I work it off
by cleaning the toilet.”
The husband asked: “How does
that help?”
She said: “I use your toothbrush!”
We must forgive in order to
be forgiven. Jesus explains this after teaching the prayer, Our Father,
saying=, "For if you forgive men their trespasses, your Heavenly Father
also will forgive you; but if you do not forgive men their trespasses, neither
will your Father forgive your trespasses" (Mt 6:14-15). The same theme is
reflected in the first reading from Sirach today. James offers this warning in
different words: "For judgment is without mercy to the one who has shown
no mercy" (Jas 2:13). This means that Divine and human forgiveness go hand
in hand.
Francis of Assisi’s prayer is:
“It is in pardoning that we are pardoned.” Our failure to offer pardon means
that we have forgotten God’s goodness or have not fully appreciated the
unconditional forgiveness we have received from Him.
Forgiveness involves more
than absolution of guilt. It involves the reconciliation of our past and the
healing of our brokenness. It involves intentional work to heal and be
reconciled with another.
Forgiveness does not mean
condoning evil. Neither in God nor in the Christian community, do forgiveness
and reconciliation mean the indefinite tolerance of evil and unjust behavior.
The king was perfectly ready to forgive the senior official. But how could
reconciliation take place when the official later behaved in such an abominable
way to a brother? God and the Church can forgive the repentant sinner, but they
cannot condone un-repented behavior that is a source of real evil and
suffering. God cannot be reconciled with the sinner who chooses to stay in sin,
nor can the Christian community fully incorporate a member who refuses
reconciliation and the healing of the behaviors that offend against truth and
love. With God in the Sacrament of Reconciliation, forgiveness is easily
available to the individual Christian, but along with the Sacrament of
Reconciliation, we must seek a mutual healing of wounds and a real change of
mind and evil behavior.
We need to forgive the person
who has wronged us before the hatred eats away at our ability to forgive. It
will not be easy, but God is there to help us. We can do this by offering that
individual to God, not sitting in judgment on him or her, but by simply saying,
“Help so-and-so and me to mend our relationship.” Whatever the hurt, pain,
disappointment, fear or anger that we may be feeling, we need to say, “God, I
give this over to You. I can’t take care of it, but I know that You can. What
would You have me to do?” And then listen. This isn’t merely being passive – or
passing the buck to God. In fact it’s just the opposite. This kind of prayer
and this kind of listening has to give birth to action, but it’s action that
realistically acknowledges God’s Lordship, and trusts that, through God’s
power, we can do all things, even the impossible . . . like forgiving. When we
withhold forgiveness, we remain the victim. When we offer forgiveness, we are
doing it also for our own well-being. Forgiveness allows us to move beyond the
pain, the resentment, and the anger. We always have a choice: to forgive or not
to forgive. When we forgive we make the choice that heals.
Let’s say with full awareness
the Lords’ prayer: Forgive us our sins as we forgive those who sin against us.
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