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Bible Reflections View Comments

We Need Both Justice and Mercy
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, December 8, 2013
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One of the ongoing discussions about the papacy of Pope Francis is whether he is emphasizing God’s mercy to the exclusion of a sense of righteous judgment. The followers of John the Baptist would have understood this quandary. They suspected that Jesus, too, was a bit too cozy with sinners. Good Christians know a proper balance is required.

Jesus referred to John the Baptist as the greatest of the prophets. Like Ezekiel, Elijah, Jeremiah, and Isaiah before him, John was a voice in the wilderness, totally focused on his call and on God’s message.

Like the prophets of old, John called on the people to repent of their sins. He had a vision of what was to come, and he knew it would call for a complete change in people’s lives. He insisted the status quo was no longer enough for salvation.

In the Gospel, a group of Pharisees and Sadducees come to John the Baptist relying on their status as sons of Abraham. But John tells them the ax is at the root of trees that aren’t producing fruit. The Gospel gives us a vivid image of dead wood and chaff being burned while the fruit and grain are gathered into barns to nourish and sustain life.

John’s words today remind us that Advent is the beginning of a new liturgical year. It is a season of taking stock of our foundations, of examining the roots and structure of our spiritual lives. But it also calls us forward into the amazing new growth that emerges from the miracle of the Incarnation.

Roots provide valuable nourishment. They make life possible. But if they’re too constrained, they can inhibit the very growth they’re designed to nourish. As Catholics we have a strong tradition and often a cultural connection to our ancestors in the faith. This gives us a sense of identity and belonging.

But our faith identity can become tied to our ethnic, national, and cultural roots. If we rely too much on those tangled roots to define us, we can become insular and closed off from a world that waits to hear the Good News of Jesus. Our rootedness in one way of life or one set of attitudes can keep us from reaching out to those who are different, those we have avoided out of fear and hatred. To be fruitful, we must be open to this sort of newness.

Isaiah’s well-known vision of nature in harmony calls us to imagine sworn enemies sharing food and shelter, frolicking as companions. The prophet neither minimizes the distinctions nor emphasizes the nearly unreachable idealism of the vision. He reminds the people that the Messiah will not judge by appearance or hearsay but will bring justice to the poor and afflicted. This is the vision that was realized in the birth and ministry of Jesus, Son of God and Messiah. Following in his footsteps commits us to move beyond normal human boundaries and expectations.

Paul tells us Jesus fulfilled the covenant of the Jews and brought a vision of God’s mercy to the Gentiles. Paul’s gifts unite the dreams of these two groups into one vision of Christianity. He doesn’t destroy healthy differences; he doesn’t deny individual roots. He sees the possibility for communion.

Advent challenges us to rise above the increasing polarization that threatens our world, our country, our communities, even our families. The repentance demanded by John is a good place to start. He challenged his listeners to produce good fruit. We might look at our own lives this Advent to see what fruit we are bearing.


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Catherine of Siena: The value Catherine makes central in her short life and which sounds clearly and consistently through her experience is complete surrender to Christ. What is most impressive about her is that she learns to view her surrender to her Lord as a goal to be reached through time. 
<p>She was the 23rd child of Jacopo and Lapa Benincasa and grew up as an intelligent, cheerful and intensely religious person. Catherine disappointed her mother by cutting off her hair as a protest against being overly encouraged to improve her appearance in order to attract a husband. Her father ordered her to be left in peace, and she was given a room of her own for prayer and meditation. </p><p>She entered the Dominican Third Order at 18 and spent the next three years in seclusion, prayer and austerity. Gradually a group of followers gathered around her—men and women, priests and religious. An active public apostolate grew out of her contemplative life. Her letters, mostly for spiritual instruction and encouragement of her followers, began to take more and more note of public affairs. Opposition and slander resulted from her mixing fearlessly with the world and speaking with the candor and authority of one completely committed to Christ. She was cleared of all charges at the Dominican General Chapter of 1374. </p><p>Her public influence reached great heights because of her evident holiness, her membership in the Dominican Third Order, and the deep impression she made on the pope. She worked tirelessly for the crusade against the Turks and for peace between Florence and the pope </p><p>In 1378, the Great Schism began, splitting the allegiance of Christendom between two, then three, popes and putting even saints on opposing sides. Catherine spent the last two years of her life in Rome, in prayer and pleading on behalf of the cause of Urban VI and the unity of the Church. She offered herself as a victim for the Church in its agony. She died surrounded by her "children" and was canonized in 1461. </p><p>Catherine ranks high among the mystics and spiritual writers of the Church. In 1939, she and Francis of Assisi were declared co-patrons of Italy. Paul VI named her and Teresa of Avila doctors of the Church in 1970. Her spiritual testament is found in <i>The Dialogue</i>.</p> American Catholic Blog The gates of hell cannot withstand the power of heaven. Gates of sin melt in the presence of saving grace; gates of death fall in the presence of eternal life; gates of falsehood collapse in the presence of living truth; gates of violence are flattened in the presence of divine love. These are the tools with which Christ has equipped his Church.

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