Non judgement

Jesus says "Judge not, lest ye be judged" (Matt 7:1) Nobody should be tried and condemned on the basis of accusations made without evidence being heard, neither ourselves or others. Nicodemus, who came privately by night to question Jesus about the kingdom of God, some time later found himself listening to religious leaders condemning the popular authority Jesus had gained as a spiritual teacher. Nicodemus found out for himself about Jesus and his teaching. His associates relied on hearsay and opinion based on hearsay, driven by their suspicions and fear. He criticised their attitude saying 

'According to our Law we cannot condemn people before hearing them and finding out what they have done.' (John 7:51)

Justice required by God's law insists that everyone involved in any dispute is given a proper hearing, but so often the anxious human reaction is to short circuit the process and leap to conclusions, in mistaken defence of self-interest. Jesus, aware of human weakness says to his disciples 

'Do not judge so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.' (Matt 7:1)

Whenever we pray, the way we think about others and think about ourselves needs to reflect this thought. Freeing ourselves from the compelling tendency to judge and condemn others makes demands on us. The same standards apply to ourselves. But how are we to think in prayer about those who criticise, opposed and threaten us? It can be a difficult struggle if we believe our existence is under threat. This is reflected in Psalms of complaint, containing expressions of vindictiveness against enemies. The wistful lament of the Babylonian exiles concludes vengefully

'Babylon, you will be destroyed. Happy are those who pay you back for what you have done to us— who take your babies and smash them against a rock.' (Psalm 137:8-9)

In liturgical recitation, the final two verses can often be omitted, or else their impact is 'spiritualised', pretending they refer to the thoughts and deeds of the one reciting the Psalm, although the rest of it is clearly an expression of collective grief. But anyone familiarity with the dynamics of grieving will recognise how anger and resentment can contaminate sorrow.

In trying to be honest about ourselves with God, mixed feelings cannot be suppressed, nor can they be ignored, nor do they merit condemnation of self or others. When opening the depths of self to our creator, acknowledging him as our just judge, and ourselves as ever in need of his mercy, we can start to work on letting go of the condemnatory impulse, and align ourselves to God's compassionate vision of his fallen broken world.

'Make me a clean heart O God, and renew a right spirit within me.' (Psalm 51:10)

How to be holy

Holiness is a word that refers to what humans experience as sacred, special and unique about God, that makes God worthy of awe and reverence, which above all calls for worship and obedience from those who become aware of it. Isaiah's vision of God's presence in the temple (Is 6:1-8) well describes this experience. Remarkably the Jewish Torah makes it clear that human beings are regarded by God has capable of possessing the same qualities. "Be holy, for I, the Lord your God, am holy." (Lev 19:2) It follows from God's declaration about human nature in the first Genesis creation story "Let us make mankind in our image, in our likeness." The potential for holiness is in each person, to be realised.

The notion of holiness described by an experience offers no guidance about how to become a holy person, however. The Jewish Torah is very clear about this. Holiness belongs to those who live genuinely by God's Law and Commandments. What this requires is obedience to the values of morality and justice embodied in the laws that give the Torah its name. These were summed up by Jesus in the saying that captures the essence of a huge code of social and religious regulations; 'You shall love God ... and your neighbour as yourself.' (Mark 12:30-31) Paul speaks about love being 'the fulfilment of the law'. (Rom 13:10)

In Matthew's Gospel, Jesus uses the image of separating sheep from goats in his parable about the last judgement, when all people must account for their lives. (Matt 25:31-46). He doesn't speak about the Law or laws as such, but gives concrete practical instances of what loving God and neighbour means, and what the consequences of action or inaction will be. It gives an everyday example of love in action, and from that can be gained an idea of how to recognise true holiness.

"Anything you did for the least of my brothers you did for me" says the Lord in the parable. 

Loving service of others can thus be an expression of worship and devotion to God. It is the good example which Jesus set in the way he lived from start to finish, of obedience to God's law in letter and spirit i.e. in practical essentials and right intentions. He distinguishes between trivial elaborations generated by false piety, and core moral and spiritual values. 

"For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished." (Matt 5:18)

Matthew's Gospel especially presents Jesus as the New Moses, who fulfils the law by his obedience even to death on the cross. His sacrifice reveals the true difference between the trivial and the essential in what God requires of his children.

Longing for God is inseparable from striving to follow wholeheartedly the path of obedience to God's way of holiness. Thus the Psalmist writes, and we can pray

          'I long for your salvation Lord, and your law gives me delight.
          Let me live that I may praise you, and may your laws sustain me.
          I have strayed like a lost sheep, Seek your servant,
          for I have not forgotten your commandments.'  (Ps 119:174-176)

         'Lord, may my ways be steadfast,  in doing your will'  (Ps 119:5)