20 July 2011: ‘Judge not ...; condemn not ...’

“Judge not, and you will not be judged; condemn not, and you will not be condemned” (Lk 6:37); “for with what judgment you judge, you will be judged: and why do you see the mote that is in your brother’s eye, and see not the beam that is in your own eye?” (Mt 7:1-3)
Our Lord uses strong words to make us abstain from judging our neighbors. These judgments are almost always presumptuous, often very sinful. We can only judge from appearances, which are always deceitful. We even judge and condemn their ‘intentions’, which God alone can penetrate, alone has the right to judge. When we are tempted to despise, judge, or condemn anybody, let us recall those divine words which came from our Saviour’s lips: “As long as you did it to one of these my least brethren, you did it to me.” (Mt 25:40)
Or rather let us say to ourselves, ‘Why occupy myself with others? It is not for their acts, but for my own, that I shall have to answer to the Judge of all men. If I had always acted in this way, what a loss of time, what troubles, and what sins I should have avoided!’
“Enter at the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many there are that go in there. How narrow is the gate and straight the way that leads to life, and few there be that find it.” (Mt 7:13-4) What is the connection between these words of Jesus and the doctrines he was preaching?
The Lord knew we would eventually try to misinterpret the sense of these doctrines; to make them yield to the false maxims of the world, the habits and customs of the multitude. Thus, He warned us against these false interpretations.
By embracing the yoke of our religion we happily have entered the narrow path that leads to life. But, even there we find means of enlarging the way, so that two paths emerge. One is that of the fervent, who are faithful to the maxims and holy practices. The other, that of the lukewarm, guided more by the teaching of the world than that of Jesus Christ.
In which of these two classes do we belong? “Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravenous wolves. By their fruits you shall know them.” (Mt 7:15-6)
Our Lord’s second warning has the same purpose as the first -- to make us vigilant. Not only against heretics and unbelievers in disguise, but also against the examples and snares of those of our brothers who may unfortunately have strayed from the right path.
Ref: Cf “Practical Meditations” by a Father of the Society of Jesus, 1964, pp455-7

Forgiveness, like love, must be infinite
The Apostles must have cherished fond memories of their intimate conversations with the Master. Here and there, the gospel lets us catch a glimpse of those unforgettable moments, and even mentions some of the many questions the Apostles asked Jesus in order to try to understand his doctrine better.
In one of those occasions, Peter asked Jesus: “Lord, how often must I forgive my brother if he wrongs me? As often as seven times?” (Mt 18:21)
Peter must have thought he was already going to great lengths in his indulgent mercy by suggesting seven times as a limit. At that time, the rabbis were teaching that to forgive an enemy three times was the height of perfection.
Peter suggested a limit, and it was precisely the idea of a limit that Jesus would not admit. Jesus answered him: “Not seven times, but, I tell you, seventy times seven times.” (Mt 18:22)
In the language of the Jews, ‘seventy times seven’ is equivalent to ‘always’. Jesus wanted to teach us that forgiveness, like love, must be infinite; it has no limits.
St Josemaria Escrivá put across the message of brotherly love in “The Way”, 452: “Force yourself, if necessary, always to forgive those who offend you, from the very first moment. For the greatest injury or offense you can suffer from them is nothing compared to what God has forgiven you.”
Ref: Cf Fr M Guzman, “Encounters with Christ”, 1990, pp103-5

Mercy demands true compassion
Mercy (‘misericordia’) is a disposition of the heart which leads us to sympathize with the misfortunes of others as if they were our own. We must first of all try to show understanding for other people’s failings and defects. Such an attitude should lead us to respect the radical equality of all men who are all children of God.
“It is like a little trickle of fresh water that springs from the outpouring mercy of God and gives us a share in his very happiness. It teaches us, far better than books can, that true happiness does not consist in having and possessing, in judging and in always being right, in imposing justice according to our lights. ...” (S Pinckaers, “In search of happiness”, Madrid, 1981)
Thus we understand that “It is more blessed to give than to receive” (cf Acts 20:35). A compassionate and merciful heart is one filled with happiness and peace. Thus we, too will receive that mercy we need so badly; and we will owe it to those who have given us the opportunity of doing something for them and for God.
A compassionate and merciful heart is filled with happiness and peace. In this way we, too will receive that mercy we need so badly. St Augustine tells us that mercy is the lustre -- the glory -- of the soul; enriching and causing its appearance to be good and beautiful. (cf in “Catena Aurea”, I:48)
Let us turn to our Mother, Mary, for she is “the woman who knows most deeply the mystery of God’s mercy. She knows its price and she knows how deep it is. In this sense we also call her Mother of mercy.” (John Paul II, “Dives in misericordia”, 30 November 1980, 9)
Although we may already have abundant proof of her motherly love for each one of us, we can say to Our Lady, “Monstra te esse matrem!“ (“Ave maris stella”, in “Handbook of Prayers”, Fr James Socias and Fr Charles Belmonte [Eds], 1988, p368) Show us that you are our mother; help us to show we are your good children and brothers of all men.
Ref: Cf F Fernandez, “In Conversation with God”, 3:539-40

• Our Lady of Grace at Picpus, Faubourg Saint-Antoine, of Paris. This image, which was in a ship of wood with two angels at end, was made in 1629 from a splinter taken from the famous image of Our Lady of “Boulogne-sur-Mer”. — Triple Couronne, n. 47. (“Catholic Gems or Treasures of the Church” Historical Calendar; www.bethlehemobserver.com)
• Our Lady of Grace, at Picpus, Faubourg Saint Antoine, of Paris (1629). (www/divinewill.org/feastsofourlady.htm); (www.iskandar.com/ourlady/ourladyfeasts.html); (www.miraclehunter.com/marian_apparitions/calendar/index.html); (http://www/mariedenazareth.com); (maryfest.htm / www.starharbor.com/santiago/m_feasts.html)
• “Notre Dame de Grace”. Picpus, Faubourg St. Antoine, Paris. 1629. Explanation of the icon (in French). Neighborhood in Montreal. (www.marylinks.org/Mary-Calendar.htm)