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Rule of Life #16: Our Brokenness, Source of Compassion
The English word “mercy” really represents two words in Hebrew. [1] First is “rahamin”. It is the feeling – almost physical – a person has deep within for another: a mother for the child of her womb (1 Kings 3:26), a brother for his siblings (Gen. 43:30), God for the beloved and recalcitrant Israel (Jer. 31:20). The second is “hesed”, the result of a sacred covenant which unites two beings. “Hesed” is the level of absolute commitment, a conscious goodness, freely willed, a response to an interior duty. “Mercy” implies an overwhelming, visceral tenderness on God’s part toward us and an unbreakable pledge of radical fidelity toward each of us and the whole of Creation. This is what we count on in our misery and need, our brokenness.
Jesus’ whole life was a call to repentance, a change of heart (Mark 1:15). He came to show a new Way. But even His closest disciples had immense difficulty in accepting or understanding this Way (Matt. 16:21-28, 17:22f.). It required a whole new way of looking at life, other people, the creation. It called for “conversion” – in Greek, “metanoia.” The Catechism of the Catholic Church describes it in this way:
Jesus’ call to conversion and penance, like that of the prophets before him, does not aim first at outward works . . . but at the conversion of the heart, interior conversion. . . . Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one’s life, with hope in God’s mercy and trust in the help of his grace. . . . The human heart is heavy and hardened. God must give men and women a new heart (cf. Ezek. 36:26f.). Conversion is first of all a work of the grace of God who makes our hearts return to him . . . God gives us the strength to begin anew. [2]
As we look at the following table of “values” and “counter-values”, it’s easy to understand why the disciples were confused. Both the Jews (the “religious” people) and the Greeks (the “intellectual” people) were offended by a teaching that runs contrary to so much of what we call “common sense” (Luke 2:25-35; Matt. 26:31-35; 1 Cor. 1:18-25).
[1] Leon Dufour, “Mercy”, Dictionary of Biblical Theology.
[2] The Catechism of the Catholic Church #1430-1432.
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WORLD’S VALUES: Strength, power
GOSPEL VALUES: Weakness, powerlessness
THE WORD: 1 Cor. 1:18-25; 2 Cor. 4:7-11, 11:30-12:10; Phil. 3:7-11; Eph. 1:15-23, 4:20f.; Heb. 11:32-34
WORLD’S VALUES: Control, self-will
GOSPEL VALUES: Surrender, obedience
THE WORD: Matt. 27:45-50; Mark 15:33-37; Luke 23:44-46; John 19:16-30; Rom. 5:15-21, 6:15-23; Phil. 2:1-11; Heb. 5:7-10
WORLD’S VALUES: Recognition, influence, success
GOSPEL VALUES: Despised, rejected
THE WORD: Matt. 27:27-44; Mark 15:16-20; Luke 23:6-17; Ps. 22:1-22; Isa. 50:1-11
WORLD’S VALUES: Self-reliance, riches
GOSPEL VALUES: Trust, dependence
THE WORD: Matt. 6:24-34, 10:5-31; Luke 12:16-34, 18:18-30
WORLD’S VALUES: Self-directed
GOSPEL VALUES: Other-directed; Spirit-led
THE WORD: John 21:15-19; Rom. 8:14-17; Acts 8:26-39, 10:9-33, 11:1-18, 13:1-3, 16:6-10
WORLD’S VALUES: Adulthood
GOSPEL VALUES: Childhood
THE WORD: Matt. 18:1-5; Mark 9:33-37, 10:13-16; Luke 9:46-48
WORLD’S VALUES: Boss, master
GOSPEL VALUES: Employee, servant
THE WORD: Matt. 23:1-36; Mark 10:35-45; Luke 11:37-54; John 13:1-16
The Sacrament of Penance invites us to an awareness of our limitations, our smallness, and our poverty. This recognition inspires in us humility – from the Latin word “humus” or “of the earth”. It reminds us that we – like all the rest of humanity – are frail, fallen, and contingent. For no matter how exalted our position, advanced our sanctity, or far-reaching our influence, “our lives are over in a breath . . . and then we are gone” (Ps. 90:9-10).
As we approach the Sacrament frequently, this insight grows. Rather than dismaying us, it becomes the very source of true wisdom and peace of heart (Ps. 90:12; Prov. 1:7).
As we acknowledge the truth of our brokenness, the channels of God’s mercy, healing, and forgiveness become open to us (Luke 18:9-14). Like the first apostles, we are keenly conscious of our own foibles and weakness. Like them, we too have failed – miserably at times. Yet, it was after their great betrayal of Jesus and their experience of His total forgiveness that they, in turn, became channels of God’s healing mercy and compassion for others (John 20:19-23, 21:15-19; Mark 16:14-20). This is our hope.
Suggested Process For Reflection
First, look at your own life. Review the table of “values” and “counter-values”: where do you find yourself? Read one of the recommended Scriptures that most relates to your experience or to where you are now on your spiritual journey.
Second, think about what you have read. Is there anything particularly that strikes you? Is there anything you don’t understand? Is there anything that you disagree with or that troubles you? As you think about these texts, reflect on your own experience. How has God brought about transformation in your life? What has been your experience of forgiveness, of the Sacrament of Reconciliation? Have you seen in yourself compassion grow as you come to understand your own fragility and that of others?
Third, talk to God about what you have read, thought, questioned, felt. Tell God what is most on your mind and in your heart as you read or listen to these passages. Any one of a range of emotions and feelings is possible to express to God: hope, joy, consolation, gratitude, anger, sorrow, adoration. The important thing is to be as honest as possible in opening your heart up to God.
Fourth, sit quietly and do nothing. Many times we are so preoccupied with talking to God that we don’t give God a chance to speak with us. God speaks best in silence and in quiet so don’t be afraid to do nothing for a few moments and then, if there is still time, begin the process over again: read, think, talk, sit quietly.