Reflection

Judgment weighs heavily in today’s readings, and indeed weighs heavily in the modern consciousness.

(Hypocrisy ahead)

The modern mind finds comfort in avoiding judgment – nay, in asserting that judgment shall not be tolerated! – and, interestingly, assumes that Jesus agrees.

It must be disturbing, then, to read what Jesus has to say.

Woe to you Pharisees!

This “Woe!” strikes most people as archaic.  No one says “Woe” anymore – probably because they are too busy avoiding judgment and judging, and judges.

Yet it is terribly powerful.  It is not simply a casting of aspersion or a heaping on of shame.  It is a declaration of utter failure to meet God’s standards – indeed, of condemnation.  Far from avoiding judgment, Jesus jumps in with both (pierced) feet.

You pay tithes of mint and of rue and of every garden herb,
but you pay no attention to judgment and to love for God.

Paying a tithe was – and is – an outward sign of devotion to God and His commands.  It is good in and of itself.  The trap, as our Lord pointed out, is that we sometimes value the approbation of others who see us tithing more than the virtue of tithing itself.  Indeed, such a person “has his reward.”

So Jesus acknowledges that the Pharisees did meet this exacting standard of God’s law.  They were doing something right.  But they spoiled it – how?

The modern mind leaps by ellipses:  “You pay no attention…to love for God.”  And this they further associate with love of neighbor, which then only means some light charity for themselves and a heavy burden on others.

But what is this?  “But you pay no attention to judgment”.

It is also translated “you neglect justice,” which is nothing more than ascribing to each what properly belongs to him.  In other words, judgment.

Now, why does the modern mind resist judgment so assiduously?

First, because it confesses no fixed moral code.  All moral goods are flexible – every word can come to mean its opposite if there is enough honey on the tongue.

Second, because in the absence of an objective moral code, the only remaining standard is social justification.  Thus, to be judged as unworthy by others, or evil, is the most severe punishment.  Better that no one should judge anyone!  And so a devious compact is implicitly signed.

This, I say, is just as evil in the Lord’s eyes as judging unjustly.  The answer to poor judgment is not “no judgment” – it is better judgment.  Perfect judgment, if you can get it.

These you should have done, without overlooking the others.

This statement captures why Catholicism is neither conservative nor liberal.  Jesus does not say that tithing is meaningless, just as he does not say that the Old Testament is useless.

Rather, he chooses not to wash before the meal because he wants to provoke a conversation, and ask the Pharisees:  Why do you wash before a meal, if your hearts are unclean?

It points to a hypocrisy; it does not give license to its opposite, which is also hypocrisy.  (That is, feeling no malice in your heart, yet neglecting to be generous to the poor).

Both!  Both are needed!  Neither is disposable.  Be generous with your heart and your wallet!  Be charitable with your words and your actions!

In the first reading, then, St. Paul has done what I have tried to do, only better.

We know that the judgment of God on those who do such things is true.
Do you suppose, then, you who judge those who engage in such things
and yet do them yourself,
that you will escape the judgment of God?

See, there is judgment that is true.  That perfect judgment we’re looking for, it comes from God Almighty – and fortunate for us that the One holding all the power also possesses all the justice!

That being the case, we only have to trouble ourselves…about ourselves.  And yet we cannot, and we lay burdens on each other because the other does not meet our own, private standards.

What is most interesting, to me, is the role of psychological projection.  That is, you are most likely to see in others precisely the sin you are guilty of.  Just when you are most sure that someone is evil, that they have committed some terrible offense – right then, check and see.  Is this something you are guilty of?  Do you struggle with the same evil?

It is quite natural, after all, to ascribe to others that which motivates you.  I may compliment a woman’s dress, and all you hear is:  What?  Go ahead and answer.

Now, what are the odds that you have correctly identified my motivation?

It is a reliable rule, and I have seen it play out with the dumb and the intelligent:  If I make a “wrong” move, and I am accused of some great fault, I can reliably determine what sin my accuser is guilty of, or where his weaknesses lie.

And if you’re paying especially close attention, you may think I have now contradicted myself.  After all – is judgment virtuous, or not?  On the one hand I say it is wanted in modern life, and on the other, I say that we are prejudiced (by our own sins) in our judgment of others.  Well, which is it?

I turn the question back to you:  Can you not see your way out of this?  Both!  Both are needed!