In the
second reading for the Second Sunday of Lent, the faithful are presented with a passage from St. Paul's letter to the Philippians. Not long after the beginning of that passage, we hear that many people in the world "conduct themselves as enemies of the cross of Christ" (Phil. 3:18). Throughout the lectionary readings for the remainder of the week, the characteristics of such enemies are laid out quite clearly. It is no coincidence, though, that the sure and steadfast mercy of God is presented right alongside the traits of enemies. The Lord and His Church are intent on revealing the fact that mercy is available to all. Otherwise, our end would be destruction (cf. Phil. 3:19).
Throughout the week, the Gospel passages present Jesus' undeniable statements about whom He considers enemies of the Cross, enemies of mercy. In
Matthew 23, we read and hear that the enemies are those who take a Pharisaical approach to religion, the ones who "tie up heavy burdens," but "will not lift a finger to move them"; all those whose "works are performed to be seen" (vv. 4-5). In
Matthew 20, the enemies are those who make an outward and concerted effort to place themselves above others without wanting to share in Jesus' "chalice" of humility and death (v. 23). In
Luke 16, Jesus presents an enemy that may be all too common: one who enjoys the finest things in life without having mercy on the poor and destitute (cf. vv. 19-21). In its own way, each of these leads to destruction, physical and/or spiritual. Each of these needs to be counteracted by Divine Mercy flowing through other human beings.
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| Tissot, Woe Unto You, Scribes and Pharisees (c. 1886-1894) |
With some guidance from the Holy Spirit,with God's mercy being poured out, a person who has previously acted as an enemy of the cross and righteousness can convict himself of his errant ways. Like Daniel, we cry out, "We have sinned, been wicked and done evil.... We have not obeyed your servants the prophets.... O Lord, we are shamefaced..." (
Dn. 9:5-7). Inherent in this admission is the understanding that only the Divine can "set things right." "Though your sins be like scarlet," he announces through Isaiah, "they may become white as snow" (
Is. 1:18). As worshipers hear in the first reading and responsorial psalm for Saturday, the Lord "delights in clemency" (Mi. 7:18) and "He redeems your life from destruction" (
Ps. 103:4). He will not do this, however, until we have acknowledged our own sinfulness and incapacity, our own need for mercy.
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| Rembrandt, The Return of the Prodigal Son (c. 1661-1669) |
This point is made perfectly in Jesus' parable of the loving father (also known as the parable of the prodigal son), which is the
final Gospel passage for the week. The younger son acts as an enemy of righteousness by rejecting his father's love, and he traipses off to a life of destruction. At one crucial moment, he came to his senses and began to rehearse his apology to his father. The essence of the apology is that he is not worthy of the title "son." Of course, the father knows of the son's inadequacies and foolish decisions. In that particular moment, however, he looks past those and focuses only on the fact that the possibility of right relationship has been restored. That possibility only happens because of the father's mercy.
The Enemy, Satan, would like to keep us on the path to destruction through gluttony, greed, pride, and failure to serve as a brother's keeper. Left to our own devices, void of God's grace, he will surely succeed and we will be "shamefaced" on the day of judgment. It is only God's grace, especially palpable in His mercy, that provides the elixir of transformation of freedom. It allows us to come to our senses, acknowledge our mistakes, take up the chalice of humility, and be restored to right relationship with the Almighty. This is the one and only way to "see the bounty of the Lord," and He intends to give that bounty to those who are faithful to this powerful message of mercy.
