In today’s gospel, we heard about ten lepers who cried out “Jesus, Master, have pity on us.” His heart moved by pity, Jesus told the lepers: “Go show yourselves to the priests.”
“Show yourselves to the priests”? Of all people—the priests, the specialists in God’s Law which forbade them to have anything to do with lepers? What was this, some kind of cruel joke?
While we know today the affliction was medical in nature, an infectious disease, the ancient Jews didn’t. For them, the lepers or someone in their lineage had sinned and not atoned. The evidence was as plain as sight—God had afflicted them with the disease due to their infidelity. As a consequence, Mosaic law required lepers to be sequestered apart from the community for the duration of their illness...what was for most lepers a life sentence. The idea behind the law—what was, in essence, a good idea—was to protect the majority who were in good health from the minority who were ill. The law also severely sanctioned any healthy person who dared to approach a leper: This person was to be treated as a leper due to the potential threat this individual now presented to the community’s health and wellbeing.
What’s important to note is how the sin and its ill-effects cause the entire community to live in fear. The unhealthy lepers feared being abandoned to suffer and die alone; the healthy feared becoming lepers if they did something to assist the lepers in their pain and suffering. Understanding neither the nature of the disease nor its cure, the law had the effect of dividing the community by forcibly erecting a strict wall of separation—the “unclean” from the “clean,” the “ill” from the “well,” the “unholy” from the “holy.”
While that might sound inhumane and merciless—lacking any compassion whatsoever—recall the recent pandemic and how the nation’s political leaders ordered those suffering from COVID-19 to be quarantined. Of course, the goal was to contain the spread of the highly contagious and deadly virus about which even the virologists knew little or nothing. In retrospect, however, it’s now being suggested this might not have been the best response.
Judging from Jesus’ response to the lepers’ plea, it isn’t enough for our hearts to be moved by pity for those suffering the ill-effects of sin, although that does provide a solid starting point. After all, a heart that’s moved by pity differs significantly from feeling sorry for people and their plight.
How so?
The energy for pity emerges from heartfelt empathy for living and breathing human beings and their terrible plight. A heart that’s moved by pity stirs the imagination to contemplate being in their situation and how terrible it must feel. Pity doesn’t focus upon the plight’s cause but fashions a caring and generous response to the plight itself.
“I have to do something right now about this!” emerges from and reveals a heart that’s moved by pity for others who are suffering from the ill-effects of sin. That’s what saints do!
The energy for feeling sorry is revulsion upon seeing people in their distress and experiencing antipathy for their plight—a judgment made about the situation in which those people find themselves.
“Oh, those poor people. Gee whiz, that’s horrible, isn’t it?” emerges from and reveals a person who feels sorry for others suffering from the ill-effects of sin. In its extreme, feeling sorry is expressed in the statement, “Thank God I’m not like that!”, and going on one’s merry way.
In sum: “Experiencing pity” directs attention to others, their needs, and doing something about it; “feeling sorry” focuses upon self and what others’ needs could potentially mean in terms of oneself.
When Jesus’ heart was moved by pity—empathy motivated him—Jesus experienced the physical, social, psychological, and spiritual suffering as well as the shame the lepers were experiencing. In contrast, Jesus’ fellow Jews felt sorry for the lepers and what it potentially meant for them. So, Jesus didn’t allow fear to keep him from responding to sinners while the Jews lived in fear of the lepers, holding them in contempt and loathing their presence in the community to the point their families abandoned them, friends and associates shunned them, and their fellow townspeople cast them out.
Through no fault of their own, lepers weren’t only victims of a dread disease but also were severely punished for it. They were among the living dead!
Jesus didn’t just experience pity for the lepers. No, he acted by offering them a way out of the desperate situation in which they found themselves: “Go and present yourselves to the priests,” Jesus said. Rather than taking offense to what otherwise might be taken as a not-so-funny wise crack, the lepers did exactly as the “Master” said and, lo and behold, “along the way” they suddenly discovered themselves healed.
“Along the way….”
All of us have heard at one point or another the metaphor of “journey” used to convey what “faith” is all involves. It’s not a laundry list of beliefs and a bank where the deposit of faith is located, but a journey that begins with birth and ends with burial when faith’s promise—all those beliefs—will be fulfilled for those who lived faithfully during their life’s journey—“along the way” to the grave. For Catholics, between birth and burial this includes actively partaking of the Sacraments of Baptism, Penance, Eucharist, Confirmation, the Sick and, for most, Marriage. Each assists Catholics to live the faith as Catholics should live it “along the way”…until the day they are buried.
For Catholics, that’s what “being Catholic” means.
Or, does it?
This scene and miraculous healing of the ten lepers from the Gospel of Luke highlights the critical importance of another, oftentimes neglected aspect of the Catholic faith: A heart that’s moved by pity and offers those ensnared by sin and its ill-effects a way out of their plight. That is, if they want to be healed of their sin and its ill-effects as well as to participate in the fullness of the Catholic faith and its practice “along the way.”
In the past, when moral or spiritual quandaries confronted Catholics, it used to be that someone—usually a parent, friend, relative, or trusted confidant—would say “You should go talk to a priest about that.” When confronting similar situations, my Jewish friends tell me—the proof being demonstrated on TV’s Seinfeld when Elaine went to visit a rabbi on several occasions—they were told “You should go talk with a rabbi about that.” As well-intentioned as that advice was and continues to be—taken as it is from Jesus’ own words—it neglects what happened “along the way” in today’s gospel: The ten lepers were healed of the effects of their sin…before they could present themselves to the priests.
While many assume Jesus miraculously healed the lepers before they presented themselves to the priests, don’t overlook that very important image. Having already professed their faith by calling out “Jesus, Master…,” it was by doing what the Master ordered “along the way” that the lepers were healed of what otherwise would keep them from even being able to approach the priests. After all, they would have nothing to do “with those sinners.”
For Catholics who profess their faith in “God the Father Almighty, Creator of heaven and earth….in Jesus Christ, His only begotten Son…and in the Holy Spirit, the Lord and Giver of Life…,” a sacramental life provides the nourishment and strength taught by the “Master” that’s necessary “along the way” to the grave where each is headed, some sooner than others, the only question being “When?” not “Whether?” Yet, “along the way,” there’s that second dimension of the Catholic faith and its practice that many Catholics neglect: Allowing their heart to be moved by pity and offering the Master’s advice to those who are traversing their lives “along the way” and have fallen into sin and are suffering its ill-effects. These fellow Catholics include, among others:
- those who are down and out with absolutely no luck or hope;
- those who are simulating marriage without the benefit of the Sacrament of Holy Matrimony;
- those who have or use artificial forms of contraception;
- those who feel they’re trapped in a “bad” marriage and aren’t doing anything to improve it;
- those who are divorced and remarried without the benefit of an annulment;
- those who have had or assisted in procuring an abortion; and,
- those who are addicted to chemical substances.
These fellow Catholics live in the darkness of sin and are suffering from its ill-effects. They aren’t lepers but they share the lepers’ moral and spiritual disease. However, they shouldn’t be shunned or ostracized but, “along the way,” they need to be evangelized—to hear the Master’s teaching about what to do—before they show themselves to the priests.
It was “along the way” that those ten lepers were rehabilitated, that is, they were prepared and made ready to present themselves to the priests. That is, “along the way” someone—a person of faith—ministered to their moral and spiritual needs so they could present themselves to the priests, return to the community of faith, and worship alongside the other members of the community who currently feared, held in contempt, and loathed them because of the moral and spiritual failure.
What may go unnoticed when we hear of this miraculous healing is the important teaching about discipleship and what it means to live an authentic life of faith. “Along the way” between birth and burial, partaking of the Church’s sacramental life is critical; but, all of that is rather meaningless if our hearts aren’t moved by pity for those who are ensnared in sin and its ill-effects. That requires taking a risk—“going out to the peripheries” Pope Francis calls it—and paying the price that’s oftentimes required to share in and care for others’ suffering and pain “along the way” in the hope they might one day present themselves to the priests by returning to the fullness of the Church’s sacramental life.
Sharing the Master’s guidance with those who have sinned and are caught up in its ill aftereffects. It’s called “evangelization” and it’s best summed up in the spiritual and corporal works of mercy through which that guidance is best communicated
This image of a living Catholic faith calls to mind those news reports during the pandemic of the many doctors and nurses who selflessly ministered to the needs of COVID-19 patients. Thinking first not of their health, safety, and wellbeing, some didn’t get ill while others did, and some survived the disease while others didn’t. This kind of pity—risking one’s health and wellbeing to venture out to the peripheries—doesn’t emerge out of nothing. Like Jesus, these people might say about their actions, “I couldn’t just sit around. I had to do something!”
More recently, this image of a living Catholic faith also calls to mind all those first responders—including the local utility and electrical workers as well as those from neighboring states who recently left everything behind during Hurricane Ian to assist in restoring some semblance of normalcy to the lives of many Floridians. Then too, let’s not forget all the volunteers serving in charitable organizations, like Samaritan’s Purse and the Salvation Army, who also left everything behind to minister to the needs of those afflicted by the hurricane.
These and other selfless actions—motivated by pity—served to heal others of evil’s effects and to prepare them to hear to the Master’s teaching.
For “sleepy” Catholics, scenes like these on television might cause them to ruminate about the kindness and generosity of all those first responders. But those scenes don’t motivate “sleepy” Catholics to action—that is, “to do this in memory of me”—because although they may feel badly for those who are suffering evil’s effects, their hearts aren’t moved by pity.
Consider all the homeless, drug addicts, those who are living together, pregnant women who’ve aborted or are considering aborting their unborn infants, the impoverished, immigrants, and the like. While the list of Catholics “along the way” who have sinned and are suffering its ill-effects seems endless, today’s scripture reading asks, “When has your heart been moved by pity and acted to provide for their needs ‘along the way’ so they could ‘present themselves to the priests’?”
“Sleepy” Catholics listen to the Master but don’t hear him, they claim to know the Master but don’t follow him, they claim to understand the Master but don’t trust him, and claim to be Catholics who pattern their lives upon the Master’s teaching. Yet, pity for the plight of others doesn’t move their hearts to action. As St. Francis is alleged to have said:
Preach the Gospel at all times, use words when necessary.
Today’s scripture raises a question: “Considering the pity Jesus had for the lepers, how might I become a ‘WOKE’ Catholic whose heart is moved by pity for those suffering the ill-effects of sin?”
The only way for us “sleepy” Catholics to hear, accept, trust, and act as Jesus taught is if, along the way, our hearts are moved by pity moves to do something to address the condition into which all those “sleepy” Catholics have willingly or unwillingly lulled themselves. To become “WOKE” Catholics whose hearts are motivated by pity, we’d engage in action and evangelize our “sleepy” co-religionists through the power of love, not demeaning, condemning, or retaliating against their them. Instead, we’d address their conscience directly by revealing to them God’s “logic”—the logic of love in action that’s rooted in freedom and charity not fear, in zeal for the salvation of their souls not apathy, and in hope that they will come to the knowledge, understanding, and love for the Truth of Christ as members of God’s family. We’d seek to prepare them “along the way” so they will prepare themselves to go and present themselves to the priests.
Imagine a parish populated by “WOKE” Catholics like these! Each and every week, the pews would be filled to overflowing and the walls bursting with new “WOKE” members to present themselves to the priests.
Note the difference between the Jews who lived in fear of lepers and “WOKE” Catholics who live in love. They don’t desperately fear losing the saved but desperately want to save the lost. Pity moves their hearts and motivates them to action by rolling roll up their sleeves and embracing, accepting, and seeing “sleepy” Catholics reinstated into the community of faith. They “do this, in memory of me” as they transform evil into good, condemnation into salvation, and exclusion into conversion to the Truth of Christ.
A life of faith where we “do this in memory of me” evidences divine mercy in action as “WOKE” Catholics welcome the lepers and do something to heal their wounds of sin with courage and determination. The Catholic faith doesn’t allow for about passively watching on, expecting the priests to do everything as others suffer. No, this life of active Catholic faith—“along the way”—means leaving the parish’s four walls behind after Mass on Sunday and venturing to the peripheries in search of those who live on the outskirts of the faith. A life of “WOKE” Catholic faith—a heart that’s moved to action by pity—values, doesn’t condemn, those lepers.
For “WOKE” Catholics, divine mercy isn’t neutral, antiseptic, indifferent, lukewarm, or partial but infectious, exciting, and engaging. It motivates them to take a risk a risk and muster up the creativity evangelize—using words that encourage and endear—so that all those “sleepy” Catholics will do what the Master is teaching them through “WOKE” Catholics so they will be healed of the ill-effects of their sins and become themselves messengers of divine mercy.
This is God’s “logic” and what motivates “WOKE” Catholics to go out to the peripheries and to seek—fearlessly and without prejudice—those who have ventured far away by freely sharing what they have freely received. Seeing in them what God sees, “WOKE” Catholics seek out those who don’t practice, have turned away from, or may have even lost their faith. “Do this, in memory of me” makes the faith of “WOKE” Catholics credible and is the place wherein those who are ensnared by sin and its ill-effects discover the Catholic faith. Then it’s time to “go and present yourselves to the priests.”
That represents this week’s challenge from scripture: To allow pity to move our hearts to demonstrate divine mercy to “sleepy” Catholics.
How are we to “do this, in memory of me”?
Today, we’re surrounded by “sleepy” Catholics—research indicates that 80% of Catholics don’t practice their faith. They desperately need to experience God’s presence which is conveyed most effectively not by a priest but a disciple whose heart is moved to action by pity. The priest then affirms that experience and places it into the context of membership in the Church.
Getting our hearts to be moved by pity requires conducting a memento mori each day this week: To pray before going to bed as the lepers did in today’s gospel, “Jesus, Master, have pity on me.”
Then, entrust yourself to God by saying five Our Fathers for the intention that your heart will be moved by pity tomorrow so you will be more attentive to those “sleepy” Catholics who have wandered to the peripheries. Then, with a heart moved by pity, encounter those “sleepy” Catholics and offer them some divine mercy…just a few words inviting them to trust in God’s goodness.
With a heart moved by pity and acting upon it, each of us will grow in our concern for those afflicted by sin and its ill-effects. When we “do this, in memory of me” as the Master taught, this is how, as the Psalmist reminded us, God reveals to the nations His saving power. Then perhaps one or two, a few, or maybe all those “sleepy” Catholics we encounter this week will present themselves to the priests next week because they have experienced the fulfillment of the promise we were made on Christmas Eve: “They shall name him ‘Emmanuel,’ that is, ‘God is with us’.”
That’s how to be on the lookout for opportunities to evangelize…as those opportunities present themselves. Then, it’s time to open the door in conversation just a little bit so the Truth of Christ can enlighten those who live in the darkness of sin.
Then, as St. Paul reminded the Thessalonians in today’s Alleluia versicle, let us never forget to “give thanks” which in Greek means “to celebrate the Eucharist” as a community of those who strive to live the Catholic faith in action. As St. Paul noted:
For this is the will of God for you in Christ Jesus.
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