Be merciful, like the Father

The great Irish author and theologian, C.S. Lewis, once wrote that “humility is not thinking less of yourself, it is thinking of yourself less.” This insight serves as an apt introduction to our readings this Sunday. Our call is to re-member that it is all about God — and God’s goodness — and our privilege to be instruments of that goodness.

Ben Sira, the author of the Book of Sirach (sometimes known as the Book of Ecclesiasticus) advises, “My child, conduct your affairs with humility . . . humble yourself the more, the greater you are, and you will find favor with God” (Sir 3:17-18). Ben Sira’s advice, taught around the year 180 BC to the young nobles of Jerusalem, speaks to more than proper social behavior. The reason that a greater person should act more humbly is that he has been given more by God. The point of this lesson is that we should all accept the circumstances of our lives as God’s gifts, expressing gratitude and not self-flattery for our status and talents.

The English word “humility” comes from the Latin word “humus” which means “earth” or “ground;” in that sense, to be humble is to be grounded, that is, to be real in our assessment of our gifts and talents, valuing our own efforts and contributions to be sure, but always especially remembering the blessings of God and others that are so much the source of all that we have and are. The Dutch Renaissance scholar, Erasmus, wrote that “humility is truth,” and to be sure that is what genuine humility is all about  — not self-deprecation, but about an hon-est appraisal of our own strengths and weaknesses, as well as the honest recognition of all that has been done for us. Such humility should raise up within us (1) a profound sense of gratitude to God, (2) a realistic appreciation of our own abilities and limitations, and (3) a kindly awareness of the abilities and limitations of others.

St. Luke uses the setting of a meal to hand on Jesus’ teaching about humility. Gathered at table with a group of Pharisees, a religious sect which greatly prided themselves on their observance of the Mosaic Law, Jesus began to speak of a wedding banquet (the greatest opportunity for feasting and merriment that most of his ancient hearers would ever experience). A wedding banquet is often used in Biblical writings to represent the Kingdom of God — the long-suffering people who had remained faithful to God would ultimately gather in such a celebration of joy, peace, and plenty forever.

Jesus advises the group that when invited to such a feast, they should humbly take the lowest seats available, not as a way of demeaning themselves, but rather in recognition of their status as guests — they were graciously being allotted a portion of something that they had not earned — their participation was a grace, not a right. Then, if more exalted places remained open, their host might come and promote them further, greatly adding to their esteem in the eyes of others. On the other hand, if they have inappropriately assumed a more exalted position than their status allowed, the host would be forced to demote them in the eyes of the crowd. Jesus’ intention here is not to give a lesson on social etiquette, but rather to encourage people to act always with a deep sense of dependence and gratitude in the presence of God.

The wedding Banquet, like the Kingdom of God, is by invitation only. No one has or had a right to attend. Jesus was directing this parable to the Pharisees who were convinced that their exacting religious observance earned them a right to a place in God’s kingdom, forgetting that entry into the feast is only through God’s merciful graciousness. Jesus is encouraging his hearers to remember that their salvation is always God’s gift and to act accord-ingly. Thus, his advice to take the lowliest seat at the banquet is an instruction to act as though one had no right to be there — one is there solely as an act of God’s unsurpassable goodness. Jesus promises that God will richly reward this stance of humble gratitude with a glorious welcome into his heavenly reign.

The humility that Jesus seeks is thus not simply self-abasement or passivity in the eyes of God. It involves a grateful recognition that everything we have and are is the result of God’s gift. The moral point, then, is that we should share everything we have as liberally as God shares with us, that is, that we should be “Merciful like the Father.” This is the basis of Jesus’ command to invite those who cannot repay us to our banquets first. Inviting those who cannot repay us is a genuine offer of praise to God; we imitate him and seek to do his will without any selfish motive. Jesus’ advice to invite “beggars and the crippled, the lame and the blind” (Lk 14:13) also serves to remind us that everyone is invited to approach God’s kingdom; the mention of these formerly “unclean” groups is Jesus’ way of assuring us that the kingdom is open to all who accept it with humble, grateful hearts. Jesus insists that such loving outreach to the lowliest of his people will not go unrewarded, “for you will be repaid in the resurrection of the just” (Lk 14:14), a resurrection which will lead us to “the city of the living God . . . to God the judge of all . . . [and] to Jesus, the mediator of the new covenant” (Heb 12:22-24).

Msgr. Fell is a Scripture scholar and director, diocesan Office for Priest Personnel