To Forgive, or Not to Forgive?

[JReducation]

I’m a bit red-faced to admit that your thoughts are beyond my comprehension. Please try to dumb it down for me and answer me this question: If you had to put in one sentence (and only one sentence) what Jesus meant when He said,

“Do not judge, or you too will be judged"

(Matthew 7:1)

What would that one sentence be?

Would you say, then that we must only forgive those who sin not knowing that what they’ve done is wrong? or is one who sins in ignorance just one of several examples of when we must forgive?

At the risk of over simplifying, I would say that scriptures are trying to communicate a way of life, not just a simple command. As the CCC tries to say, “forgiveness is a work of mercy”. We are called to work at being merciful. The key word here is “work”. It’s not going to come easily.

If I were to try to paraphrase what Jesus said “Judge not lest you be judged” I would say “Let go of your criteria or it will be used on you.”

As we know, our criteria is limited and influenced by our experiences and emotions. God’s criteria, on the other hand, is infinite and free of any influence; therefore, it’s perfect."

That being said, God calls us to be like Jesus. Jesus realizes that man lives in darkness. He becomes man’s light. He does not add to man’s darkness through condemnation, condescension or rejection. The most wonderful examples are the woman caught in adultery and the Samaritan woman at the well.

Even in his encounters with the Pharisees, he chides them, but he does not send them away. Observe how they keep following him around and he continues to stop to listen to them, to answer their questions and to attempt to teach them. This is the difference between a person who is willing to forgive and one who is not. The person who does not forgive is the person who sees the darkness and pushes it away. The forgiving person is the one who brings compassion and mercy into the situation, even when it’s painful. This is what Jesus does on the cross.

This is not an easy thing to do, nor is it achieved overnight. It takes us our whole lives to achieve.

Fraternally,

Br. JR, OSF

 

[EricFilmer]

what exactly does the word as mean? Does it mean because, or does it mean in the same way, or does it mean something else? The meaning of the word changes the meaning of the sentence.

For my response I want to delve into the Greek, but first let me openly declare that I am by no means a Greek scholar. I was hoping that the variation of the term “as” in English would not be present in Greek (in other words, I explored the possibility that the original Greek rendition would be more precise, not allowing a definition of both “in the same way” and “because”).

According to my RSV Interlinear Greek-English NT, within Luke 6:36 (which says to be merciful as our Father is merciful), the Greek word which is translated as “as” is καθώς. According to this online NT Greek lexicon, the definition of καθώς is:

1. according as
2. just as, even as
3. in proportion as, in the degree that
4. since, seeing that, agreeably to the fact that
5. when, after that

As you can see, #1 basically means “in the same way” and #2 basically means “because.” In other words, the Greek word καθώς allows for the same variation as the English word “as.” So at this point in my investigation, my reaction was “Well, that wasn’t very helpful…”

However, then I noticed that the scholars who compiled the RSV Interlinear Greek-English NT presented the following as their English translation of Luke 6:36 - “Be merciful, even as your Father is merciful.” In other words, when καθώς is used here, of the three definitions above they decided upon #1, meaning that we are to imitate the merciful nature of God. Because they possess the scholarship I lack, it is my inclination to defer to their judgment in this matter.

In the former case, Jesus would be instructing us to be as perfect as God Himself, which seems impossible.

I think it is worth noting that when Jesus referred to the OT dictum to be “perfect as the Father is perfect,” he altered it to say, “Be merciful as the Father is merciful.” Keeping in mind that the forgiveness of sins is a Spiritual Work of Mercy, I will recall what I posted earlier from CCC #2842:

It is impossible to keep the Lord’s commandment by imitating the divine model from outside; there has to be a vital participation, coming from the depths of the heart, in the holiness and the mercy and the love of our God. Only the Spirit by whom we live can make “ours” the same mind that was in Christ Jesus.140 Then the unity of forgiveness becomes possible and we find ourselves “forgiving one another, as God in Christ forgave” us.141

So I think this all has to do with the idea of “putting on Christ”. If we want our mercy/forgiveness to be that of God, we need to do it in union with Christ. He provides the divine power to perfect our limited human capacity. By myself, the pursuit of any virtue (including the Spiritual Work of Mercy to forgive others) will fall short. But when done in the name of Christ my work of mercy is open to the divine power of Christ, and in this sense I can be merciful as the Father is merciful.

 

[You]

I believe you are perhaps referring to this parable:

23 “Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. 24 As he began the settlement, a man who owed him ten thousand talents was brought to him. 25 Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt.

26 “The servant fell on his knees before him. ‘Be patient with me,’ he begged, ‘and I will pay back everything.’ 27 The servant’s master took pity on him, canceled the debt and let him go.

28 “But when that servant went out, he found one of his fellow servants who owed him a hundred denarii.** He grabbed him and began to choke him. ‘Pay back what you owe me!’ he demanded.

29 “His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay you back.’

30 “But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. 31 When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened.

32 “Then the master called the servant in. ‘You wicked servant,’ he said, ‘I canceled all that debt of yours because you begged me to. 33 Shouldn’t you have had mercy on your fellow servant just as I had on you?’ 34 In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed.

35 “This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.”

(Matthew 18)

Yes, I can see that the servant was to forgive by canceling the debt because his master forgave the servant by canceling his debt. Yet, in the end, the servant was not forgiven by his master because he refused to forgive the debt of another.

Would you say, then that God forgives us conditionally, rather than unconditionally? Would you say that before God will forgive us we must first meet the condition of forgiving others? Is this another lesson that Jesus’ parable teaches us?**

I would say spockrates, that it is a change of heart which draws mercy from Him, as He said. The servant was forgiven his debt because of this apparent change of heart, but when it was later seen to be only a simulation of a change of heart the debt was recalled.
A change of heart affects the whole being, presumably, allowing for the giving of forgiveness of debt as well as attracting forgiveness.

As to your questions, I would have to say He forgives unconditionally but that forgiveness is like a cup; if you are to drink from this cup forgiveness will work everyway not just oneway.

In Catholics Sacrament of Confession forgiveness will not be forgiven if there is just a simulation of change of heart, if you are going to drink from the cup you cannot avoid parts of the drink.

 

[You]

**In Catholics Sacrament of Confession forgiveness will not be given…
edit…

 

[spockrates]

The Catechism of the Catholic Church teaches that:

“‘Whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.’ [Mk. 3:29; Mt. 12:32; Lk. 12:10] There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead a Soul to final impenitence and eternal loss of salvation.”

The Six Sins that offend the Holy Spirit.

(1) Despair,

“By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God’s goodness, to his justice - for the Lord is faithful to his promises - and to his mercy.” (C.C.C. # 2091)

(2) Presumption of God’s mercy,

“There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God’s almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit).” (C.C.C. # 2092)

(3) Impugning the known truth,

(Clarification: To “impugn” the known truth means to attack it by word or argument, to resist it, to contradict it, or even to oppose the known truth or to challenge it as false.)

(4) Envy the spiritual good of another,

(Clarification: Regarding the gifts of the Holy Spirit, the First Letter of Paul to the Corinthians states, “All these are activated by one and the same Spirit, who allots to each one individually as the Spirit chooses.” To envy the spiritual good of another is to question the Divine judgment of the Holy Spirit in His distribution of spiritual gifts. It is to be jealous of another person who has a gift different than one’s own gift. Through envy, one rejects the gift that he has received from the Holy Spirit, determining in his own mind that the gift he has received is not good enough for him and he wants someone else’s gift.)

(5) Obstinacy in sin,

(Clarification: To be “obstinate” means to resist the sanctifying power of the Holy Spirit, to be stubborn, to persist in sin, to be unyielding.)

(6) Final impenitence.

(Clarification: “Impenitence” means to be uncontrite, unrepentant, hardened, unconverted, to be without regret, shame or remorse.)

Peace
Chris

Fascinating! Are you saying the Catechism is defining the unforgivable sin of blasphemy of the Holy Spirit as committing these six sins? My thought is that the first five are forgivable if the sixth sin is not committed. That is, if one repents of despair, God will forgive; and if one repents of presumption of mercy, God will forgive; and if one repents of rejecting the truth, God will forgive; and if one repents of envy of spiritual good, God will forgive; and if one repents of being sinfully obstinate, God will forgive. However, God will not forgive one who remains unrepentant. Therefore, final impenitence must be THE unforgivable sin, for the other sins are forgivable if the perpetrator repents of them. Don’t you agree?

That being said, I believe the Catechism is on to something. For Jesus cautions us:

"So watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, ‘I repent,’ forgive him.”

(John 17:3-4)

I suppose, then my next question is this: Since God requires repentance in order to forgive, then should we require the same? Should we forgive only those who repent?

 

[spockrates]

Yes - although that does not mean the pain goes away quickly, or that trust doesn’t take time to be reestablished - it does. Also if the offender is not repentant that restoration may not be possible yet, but there is also forgiveness in the heart which can happen even with the unrepentant as well as the deceased. We can yield the right to judge and punish to God and the rage can pass from our hearts, leaving us free to love unconditonally even if we decide to separate ourselves from the other person physically. Otherwise through unforgiveness we only punish ourselves.

Thanks again, Brother. Interesting take on it. I’d agree that it is difficult to trust one who so deeply injures you, but I wonder if failure to trust results in complete forgiveness. Let’s consider our example further: The woman who commits adultery tells her husband of her sin, admits it was wrong, and tells him she will never do it again. He then says that he loves her unconditionally, but he is going to divorce her. He claims he has no hard feelings against her, and he has fully forgiven her, but he simply cannot trust her ever again.

Would you say the husband has sincerely forgiven his wife, or is he mistaken and is actually withholding forgiveness?

 

[spockrates]

At the risk of over simplifying, I would say that scriptures are trying to communicate a way of life, not just a simple command. As the CCC tries to say, “forgiveness is a work of mercy”. We are called to work at being merciful. The key word here is “work”. It’s not going to come easily.

If I were to try to paraphrase what Jesus said “Judge not lest you be judged” I would say “Let go of your criteria or it will be used on you.”

As we know, our criteria is limited and influenced by our experiences and emotions. God’s criteria, on the other hand, is infinite and free of any influence; therefore, it’s perfect."

That being said, God calls us to be like Jesus. Jesus realizes that man lives in darkness. He becomes man’s light. He does not add to man’s darkness through condemnation, condescension or rejection. The most wonderful examples are the woman caught in adultery and the Samaritan woman at the well.

Even in his encounters with the Pharisees, he chides them, but he does not send them away. Observe how they keep following him around and he continues to stop to listen to them, to answer their questions and to attempt to teach them. This is the difference between a person who is willing to forgive and one who is not. The person who does not forgive is the person who sees the darkness and pushes it away. The forgiving person is the one who brings compassion and mercy into the situation, even when it’s painful. This is what Jesus does on the cross.

This is not an easy thing to do, nor is it achieved overnight. It takes us our whole lives to achieve.

Fraternally,

Br. JR, OSF

I appreciate your simplification, for I am a simply-minded guy! Too simple, I think to fully grasp the truth of what you are saying, yet.



But I will continue to try to understand you. Are you saying that if I continuously and never cease to use unjust criteria to judge others then God will use the same criteria to judge me?

 

[spockrates]

For my response I want to delve into the Greek, but first let me openly declare that I am by no means a Greek scholar. I was hoping that the variation of the term “as” in English would not be present in Greek (in other words, I explored the possibility that the original Greek rendition would be more precise, not allowing a definition of both “in the same way” and “because”).

According to my RSV Interlinear Greek-English NT, within Luke 6:36 (which says to be merciful as our Father is merciful), the Greek word which is translated as “as” is καθώς. According to this online NT Greek lexicon, the definition of καθώς is:

1. according as
2. just as, even as
3. in proportion as, in the degree that
4. since, seeing that, agreeably to the fact that
5. when, after that

As you can see, #1 basically means “in the same way” and #2 basically means “because.” In other words, the Greek word καθώς allows for the same variation as the English word “as.” So at this point in my investigation, my reaction was “Well, that wasn’t very helpful…”

However, then I noticed that the scholars who compiled the RSV Interlinear Greek-English NT presented the following as their English translation of Luke 6:36 - “Be merciful, even as your Father is merciful.” In other words, when καθώς is used here, of the three definitions above they decided upon #1, meaning that we are to imitate the merciful nature of God. Because they possess the scholarship I lack, it is my inclination to defer to their judgment in this matter.

I think it is worth noting that when Jesus referred to the OT dictum to be “perfect as the Father is perfect,” he altered it to say, “Be merciful as the Father is merciful.” Keeping in mind that the forgiveness of sins is a Spiritual Work of Mercy, I will recall what I posted earlier from CCC #2842:

It is impossible to keep the Lord’s commandment by imitating the divine model from outside; there has to be a vital participation, coming from the depths of the heart, in the holiness and the mercy and the love of our God. Only the Spirit by whom we live can make “ours” the same mind that was in Christ Jesus.140 Then the unity of forgiveness becomes possible and we find ourselves “forgiving one another, as God in Christ forgave” us.141

So I think this all has to do with the idea of “putting on Christ”. If we want our mercy/forgiveness to be that of God, we need to do it in union with Christ. He provides the divine power to perfect our limited human capacity. By myself, the pursuit of any virtue (including the Spiritual Work of Mercy to forgive others) will fall short. But when done in the name of Christ my work of mercy is open to the divine power of Christ, and in this sense I can be merciful as the Father is merciful.

Yes, Eric. That sounds sound. After all, Saint Paul says:

Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

(Ephesians 5:1-2)

It seems that we should imitate God in all acts of love, including in the way we show forgiveness and mercy. Still I have to wonder how this is even possible. Consider Jesus’ words:

“Be perfect, therefore, as your heavenly Father is perfect.”

(Matthew 5:48)

I mean, nobody is perfect, right? Isn’t it simply impossible to be as perfect as God?

 

[spockrates]

I would say spockrates, that it is a change of heart which draws mercy from Him, as He said. The servant was forgiven his debt because of this apparent change of heart, but when it was later seen to be only a simulation of a change of heart the debt was recalled.
A change of heart affects the whole being, presumably, allowing for the giving of forgiveness of debt as well as attracting forgiveness.

As to your questions, I would have to say He forgives unconditionally but that forgiveness is like a cup; if you are to drink from this cup forgiveness will work everyway not just oneway.

In Catholics Sacrament of Confession forgiveness will not be forgiven if there is just a simulation of change of heart, if you are going to drink from the cup you cannot avoid parts of the drink.

Thanks, You for helping to give me a clue about forgiveness and mercy. I’m not quite sure I understand you, You. If forgiveness is conditioned on a change of heart, then how can it be unconditional?

 

[You]

Thanks, You for helping to give me a clue about forgiveness and mercy. I’m not quite sure I understand you, You. If forgiveness is conditioned on a change of heart, then how can it be unconditional?

My simple understanding of unconditional is that the person must want it but that there is no limit [conditions] on Gods part as to who or what can be forgiven excepting only that person who does not want to be forgiven. But thats hardly a condition of forgiveness as that person does not want forgiveness anyway.

 

[spockrates]

My simple understanding of unconditional is that the person must want it but that there is no limit [conditions] on Gods part as to who or what can be forgiven excepting only that person who does not want to be forgiven. But thats hardly a condition of forgiveness as that person does not want forgiveness anyway.

Fascinating! I’ve always considered unconditional forgiveness as forgiving someone without requiring that someone to meet any conditions. What you seem to say is the opposite of what I’ve always thought: You say that one can forgive unconditionally by requiring the one forgiven to meet conditions!

This idea actually does deserve consideration. Please let me ask you this: If unconditional forgiveness is one not having to meet any conditions before he can forgive another, then what is conditional forgiveness? I mean, what conditions would the forgiver himself have to meet in order to forgive conditionally? At the moment I cannot think of any.

 

[centurionguard]

Fascinating! Are you saying the Catechism is defining the unforgivable sin of blasphemy of the Holy Spirit as committing these six sins? My thought is that the first five are forgivable if the sixth sin is not committed. That is, if one repents of despair, God will forgive; and if one repents of presumption of mercy, God will forgive; and if one repents of rejecting the truth, God will forgive; and if one repents of envy of spiritual good, God will forgive; and if one repents of being sinfully obstinate, God will forgive. However, God will not forgive one who remains unrepentant. Therefore, final impenitence must be THE unforgivable sin, for the other sins are forgivable if the perpetrator repents of them. Don’t you agree?

That being said, I believe the Catechism is on to something. For Jesus cautions us:

"So watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, ‘I repent,’ forgive him.”

(John 17:3-4)

I suppose, then my next question is this: Since God requires repentance in order to forgive, then should we require the same? Should we forgive only those who repent?

I suppose, then my next question is this: Since God requires repentance in order to forgive, then should we require the same? Should we forgive only those who repent?

Unless your putting your own personal conditions that would refrain your own true forgiveness of the transgressor who brought you or someone you love harm, then your forgiveness is NOT true.

In similar fashion to Alms-Giving…are we supposed to let our figurative right hand be mindful of what our left hand is giving from our heart?

If we forgive and give freely from our heart, why should we occupy and take space up in our heart placing conditions on such an act? Placing conditions does not make our heart genuine.

God on the other hand whose Wisdom and Mercy far exceeds any collective human understanding and rational intellect is the only One who can place conditions on forgiveness due to His Supreme Justice.

Peace
Chris

 

[spockrates]

Unless your putting your own personal conditions that would refrain your own true forgiveness of the transgressor who brought you or someone you love harm, then your forgiveness is NOT true.

In similar fashion to Alms-Giving…are we supposed to let our figurative right hand be mindful of what our left hand is giving from our heart?

If we forgive and give freely from our heart, why should we occupy and take space up in our heart placing conditions on such an act? Placing conditions does not make our heart genuine.

God on the other hand whose Wisdom and Mercy far exceeds any collective human understanding and rational intellect is the only One who can place conditions on forgiveness due to His Supreme Justice.

Peace
Chris

Thank you, Guardian for your gentle rebuke, but that of which I speak is not my kind of forgiveness, but Jesus’ kind of forgiveness. Our Redeemer and Lord tells you and me:

"If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, ‘I repent,’ forgive him.”

(John 17:3-4)

IF your brother repents, you should forgive him. Isn’t the inference that if he *refuses *to repent, you should NOT forgive him? Let’s say a child is molested and the child’s mother wants to forgive the molester. If, when she confronts him, the molester says, “I’m glad I molested your child, and I’d gladly do it again!” then would God forgive him his refusal to repent? If God would not forgive him, should she?

 

[You]

Fascinating! I’ve always considered unconditional forgiveness as forgiving someone without requiring that someone to meet any conditions. .

Are you talking about a person forgiving another person or God forgiving a person?

 

[centurionguard]

Thank you, Guardian for your gentle rebuke, but that of which I speak is not my kind of forgiveness, but Jesus’ kind of forgiveness. Our Redeemer and Lord tells you and me:

"If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, ‘I repent,’ forgive him.”

(John 17:3-4)

IF your brother repents, you should forgive him. Isn’t the inference that if he *refuses *to repent, you should NOT forgive him? Let’s say a child is molested and the child’s mother wants to forgive the molester. If, when she confronts him, the molester says, “I’m glad I molested your child, and I’d gladly do it again!” then would God forgive him his refusal to repent? If God would not forgive him, should she?

…
Yes; but, shouldn’t the forgiving

seven times in a day, and seven times comes back to you and says, ‘I repent,’ forgive him.”

imply forgiving indefinitely? At least that’s always been my understanding IMHO.

Douay Rheims Matthew Chapter 18 verses 21-35 gives a far different version than the quote you gave from John.

21 Then came Peter unto him, and said: *Lord, how often shall my brother offend against me, and I forgive him? Till seven times?

22 Jesus saith to him: I say not to thee, till seven times; but till seventy times seven:

23 Therefore is the kingdom of heaven likened to a king, who would take an account of his servants.

24 And when he had begun to take the account, one was brought to him, that owed him ten thousand talents.

25 And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment be made.

26 But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all.

27 And the lord of that servant being moved with pity, let him go, and forgave him the debt.

28 But when that servant was gone out, he found one of his fellow-servants that owed him a hundred pence: and laying hold of him, throttled him, saying: Pay what thou owest.

29 And his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all.

30 And he would not: but went and cast him into prison, till he should pay the debt.

31 Now his fellow-servants seeing what was done, were very much grieved, and they came, and told their lord all that was done.

32 Then his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me.

33 Shouldst not thou then have had compassion also on thy fellow-servant, even as I had compassion on thee?

34 And his lord being angry, delivered him to the torturers until he should pay all the debt.

35 So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.

 

[JReducation]

I appreciate your simplification, for I am a simply-minded guy! Too simple, I think to fully grasp the truth of what you are saying, yet.



But I will continue to try to understand you. Are you saying that if I continuously and never cease to use unjust criteria to judge others then God will use the same criteria to judge me?

Bingo!

However, this is not something that one simply decides to do and it happens.

One must decide to do it and work at it. It requires that we change the way that we live, think and interact with each other.

Fraternally,

Br. JR, OSF

 

[spockrates]

Are you talking about a person forgiving another person or God forgiving a person?

Are they not one and the same? I mean, when we pray,

“Forgive us our trespasses, as we forgive those who trespass against us.”

(Matthew 6:12)

Doesn’t the word *as *mean in the same way? Are we not praying that God will forgive us the very same way we forgive others? or do you think the word as, in this case, carries a different meaning?

 

[spockrates]

…
Yes; but, shouldn’t the forgiving imply forgiving indefinitely? At least that’s always been my understanding IMHO.

Douay Rheims Matthew Chapter 18 verses 21-35 gives a far different version than the quote you gave from John.

Yes, but notice that for the seven times a day the forgiver forgives, the forgiven also repents seven times a day. Seven acts of repentance result in seven acts of forgiveness. Would not the opposite be true? Would not seven acts of unrepentance result in seven acts of withholding forgiveness?

The fact is that an if - then statement is a *conditional *statement. “*If *he repents,” Jesus says, “forgive him.” Notice that He does *not *say, “If he refuses to repent, still forgive him.” So in this case, the condition for forgiving is repentance, and forgiveness is, therefore conditional, rather than unconditional. Repentance is the condition one must meet to be forgiven. Isn’t this the lesson of Matthew 18–that the one who fails to repent will not be forgiven? Isn’t this what Jesus is also telling us in Luke 17?

"If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, ‘I repent,’ forgive him.”

(John 17:3-4)

 

[spockrates]

Bingo!

However, this is not something that one simply decides to do and it happens.

One must decide to do it and work at it. It requires that we change the way that we live, think and interact with each other.

Fraternally,

Br. JR, OSF

There is something that I don’t quite understand. A moment ago you said this:

As we know, our criteria is limited and influenced by our experiences and emotions. God’s criteria, on the other hand, is infinite and free of any influence; therefore, it’s perfect.

But if God judges us using our own imperfect criteria, then how could the criteria He uses to judge us be perfect? If God uses the same unjust way we judge others to judge us, then how could His judgment be just? If God uses the sinful way we judge others to judge us, then won’t His judgment be sinful? Judging us the very same way we judge others would make his judgment imperfect, unjust and sinful, would it not?

 

[JReducation]

There is something that I don’t quite understand. A moment ago you said this:

As we know, our criteria is limited and influenced by our experiences and emotions. God’s criteria, on the other hand, is infinite and free of any influence; therefore, it’s perfect.

But if God judges us using our own imperfect criteria, then how could the criteria He uses to judge us be perfect? If God uses the same unjust way we judge others to judge us, then how could His judgment be just? If God uses the sinful way we judge others to judge us, then won’t His judgment be sinful? Judging us the very same way we judge others would make his judgment imperfect, unjust and sinful, would it not?

Remember, we’re using the language of analogy and metaphor. When speaking about God, this never fits perfectly. It’s like saying that God is angry, sad, hurt. The truth is that he’s not. God does not experience anything but eternal happiness.

When we say that God will judge us as we judge others, it’s analoguous. The best way to say it, if it can be said, 'leave the judging of people to God". God has revealed to us what is right and wrong. We can judge that, because we know what God has said.

God has not revealed to any of us what he thinks of you or me or the person next to you, regardless of what you do or not do. Don’t try to pretend that you know.

As I keep saying, this is a way of life. Why? Because we do this all the time. We have to on guard through our whole life to catch ourselves playing God.

The best advice that I can give you is to find a good spiritual director and do what he or she tells you to do.

Fraternally,

Br. JR, OSF