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Daily Scripture

In You, O Lord, Justice and Mercy Meet

Today’s gospel reading triggered off in my memory the number of times I have jumped the gun by passing judgment on someone before knowing all the facts — the soft data as well as the hard data. It’s clear to me now that prejudice and bias covered up by pride have a great deal to do with this jump; our comrades can do no wrong; our foes can do no right! Of course, it’s easy to meet out mercy to those we like and easier to meet out justice to those we don’t like.

The words of Isaiah introduce the theme of mercy and pave the way for the encounter of Jesus with the adulterous woman recorded in the gospel of John. The people of Israel had prostituted themselves if not in truth, at least metaphorically. God had espoused himself to them, for better or worse for richer or poorer forever. It was an irrevocable covenant that remains to this day. The people of Israel to whom Isaiah addressed these words abandoned their God and aligned themselves with foreign powers for political and economic gain. In effect, they entered an adulterous alliance and were literally carried away to a foreign land by their greed and lust for power.

In the name of their God, a disciple of Isaiah writing in his name and style reminds them of the great exodus when God led the people out of Egypt through the Red Sea into the Land of Canaan, the land they called home for centuries. In words similar to these, the prophet declares, “You think that was great? Forget about it; you ain’t seen noth’in yet! I’m about to do something even more spectacular. I’ll pave a way through the wilderness and bring you home again. I will forgive your unfaithfulness and forget your affair. Your misery will meet mercy and you will be saved.”

It has been said that pride is the worst of all sins because it distorts the truth of who we are. In fact, pride is a lie. But more than this it is a distortion of who God is. Recall that the sin of Adam and Eve was not that they wanted to be like God but that they did not recognize that they were already like God — made in God’s image and likeness.

There was another encounter taking place in John’s story beyond that of the meeting between Jesus and the woman. It was between Jesus and the woman’s accusers. In was in this encounter that justice was enjoined to the ‘trial’. “Let the one who is without sin be the first to cast the stone!” Their pride blinded them to their own sins. Jesus exposed their hypocrisy as his mercy engulfed the sinful woman.

Was he being soft on sin? Hardly. “Go now”, he said to the woman “and avoid this sin.” Might we not rightly assume that this initiative of mercy effected a dramatic change in her life? God’s saving grace was fully manifested in Jesus. Oddly enough, the same mercy resulted in the hardening of her accusers. They drifted away one by one from the eldest to the youngest but they sought another opportunity to trick him into mercy mending.

John’s story about the woman caught in the act of adultery revealed the depth to which Jesus extended himself to the sinner. “In you, O Lord, justice and mercy meet! [Psalm 85] or in the words of St. Augustine, “Misery meets mercy” in the person of Jesus.

Lent is about opening ourselves up to the saving grace of God but repentance is not something we do. It is allowing the forgiving power of God to touch our life, indeed, to engulf us and point us in a new direction. It’s about God empowering us to goodness and about our initiating a new pattern of life.

Lent is also about dropping stones and the acceptance of the humanity of others, despite their sins and failures. It is about entrusting others and ourselves to the tender mercy of God. More than that, it is about allowing ourselves to become conduits of God’s mercy and saving grace—helping others to find their way out of the wilderness of failure, sin and rejection.

“To err is human; to forgive is divine.”

At the same time, to forgive is not so much an act of the will as a disposition of the heart and in many situations, the conclusion of a very long process. We dare not be presumptuous or simplistic about it.

Forgiveness does not absolve the sinner from taking responsibility for the sin or from its consequences. Thus the mantra, “There is no forgiveness without justice, no justice without truth, no truth without full accountability.”

Here is the story that a rabbi colleague shared with me many years ago. A man went into the temple for the observance of Yom Kippur, which is the Jewish observance of atonement. As he entered the Temple, he noticed all his sins were listed on the board at the entrance. He tried to erase them but he was unable to do so. Then he went inside to participate in the penitential service. As he left the temple, he attempted once more to erase his sins but again was unable to do so. He departed and set about making amends for his sins and then returned to the temple. Lo and behold, his sins had disappeared.

This story is akin to the teaching of Jesus, “When you are bringing your gift to the altar and recall that your brother or sister has something against you, go first to be reconciled and then return with your gift.”

The Scriptures set the tone not only for our Lenten journey but also for our life long journey. Our destiny is not Jerusalem the earthly city but Jerusalem the heavenly city. Mercy is our mission but we must first pass through the gateway of justice and truth. In you O Lord, justice and mercy meet and when they do, reconciliation is complete.

Justice delayed is justice denied.

Thursday May 8, 2008

Give victims of sexual abuse some chance for justice

By DIANE SHEA
Bucks County Courier Times

In February of this year, the Bucks County Courier Times carried two articles about Dave Sicoli, former priest stationed at Immaculate Conception parish in Levittown. Sicoli was one of the many priests in the Archdiocese of Philadelphia who had been named as a sexual predator in the grand jury report on the Philadelphia Archdiocese.

One article was written by Matt Coughlin, who reported that Sicoli had been defrocked by the Vatican.

This could only have happened if the evidence against Sicoli clearly and unambiguously found him guilty of the sexual abuses of which he had been accused. The second, by Ben Finley, brought attention to the fact that Sicoli has a home somewhere in Sea Isle, N.J., yet his neighbors have no access to knowledge about Sicoli’s past.

Both articles made reference to the statute of limitations as the reason for this dreadful reality. What seems to be apparent is the need to support legislation in Harrisburg (House Bill 1574), which has been in committee. But why the holdup? Why has this bill allowing for civil action against these predators not found unanimous support?

I suggest that the best answer can be found in a newly published book, “Justice Denied: What America Must Do to Protect Its Children,” written by Marci Hamilton and published by Cambridge University Press. A lawyer and constitutional expert, Hamilton tackles the issue head-on but in language that is clearly written and not full of unnecessary legalese.
She argues that the legal system has obstinately persisted in supporting sexual predators at the expense of victimized children. For Hamilton, the solution is simple. The statute of limitations for sexual offenses against children must be eliminated. But simple is not apparent, especially to those with a vested interest in keeping those victimized out of the courtroom.

According to Hamilton, many in the hierarchy of the Catholic Church have actively and successfully lobbied in numerous states to defeat legislation that even opens a window of opportunity for victims. Yet, she is not guilty of Church bashing. She acknowledges the role that the Church has played in this arena but points to the insurance lobbyists as the primary, albeit quieter, barrier.

So too have teacher unions, some defense attorneys, and finally the many of us who might fall into the category of uninformed public, been complicit in looking out for something or someone other than children who need a voice.
Of the many arguments that Hamilton proposes, one that I support wholeheartedly is those who have been sexually abused are not likely to report their abuse until adulthood and the rate of nondisclosure is estimated to be nearly 90 percent. In my own research I found that over 25 percent of those abused by a priest did not disclose until after that age of 49. Of those abused by someone other than a priest, 28 percent had not disclosed until the ages of 40-49.

The benefits of abolishing the statute of limitations seem obvious. I agree with Hamilton. We will have better knowledge of those among us who have abused children. More children will have greater protection. Finally, members of the clergy are by no means the primary perpetrators of sexual abuse. No organization is exempt and sexual abuse is most often committed by a family member. We must take a stand for the civil rights of our children.

As Hamilton documented, in California, where the statute “window” was enacted, only a small fraction of claims were found to be false and 300 new abusers (by some estimates) were identified. Surely this is worth the cost. Are we in Pennsylvania, like Californians, willing to take a stand in favor of our children? I encourage you to read Hamilton’s book and, more importantly, write a letter in support of House Bill 1574.
Diane Shea, Langhorne, is an adjunct professor at Holy Family University and is a former director of residential services for Elwyn, Inc.

http://www.phillyburbs.com/pb-dyn/news/322-05032008-1528634.html