εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
“to announce the Good News of victory in battle”
“He then addressed this parable to those
who were convinced (πεποιθότας, pepoithotas)
of their own righteousness (δίκαιοι dikaioi) and
despised everyone else..."
who were convinced (πεποιθότας, pepoithotas)
of their own righteousness (δίκαιοι dikaioi) and
despised everyone else..."
As Jesus continues His catechesis to form His disciples in the way of living His Father’s Kingdom, He focuses on interior attitudes or dispositions that provide the foundation and structure for Christian living. Humility, an absolutely necessary virtue for a vibrant prayer life, shines brightly in the contrasting approaches taken by the Pharisee and Tax Collector when attempting to enter the presence of God.
The Pharisee and others, as presented by the Evangelist, “were convinced” of “their own righteousness.” πείθω (peithō), the Greek verb translated in this Sunday’s Gospel proclamation as “were convinced,” has various shades of meaning in Biblical times. Along with “to convince,” πείθω (peithō) also expresses a sense of “to persuade,” “to gain favor or approval or another,” “to trust,” “to rely” or “to have self-certainty.” While the English meanings of πείθω (peithō) are rich and varied, ancient usage noted a common denominator among them all: one’s self. I am convinced and so I persuade. I trust and rely on self. I seek the approval or favor of another to strengthen self-certainty. Perhaps you have noticed a pattern: “I.” πείθω (peithō) as used in this episode expresses one’s initiative. In the case of “the Pharisee and others,” they put forth a listing or a boasting of the works of the Torah commenced and accomplished by themselves resulting in a sense of self satisfaction that ‘convinces’ them of being justified.
This moves us to an important consideration offered by the parable. Are the works of “righteousness” or “justification necessary?” Prayer is necessary for a believer, correct? Are not fasting and tithing integral works of the Law and equally necessary for a disciple of Jesus? Yes, yes and yes - HOWEVER (and it is an enormous however) - all those works (as well as any good and religious work) must be done in the mode of response because no one can be the non-contingent cause of righteousness or justification. Righteousness is dependent upon the gracious love of God the Father.
In present usage, we tend to view “righteousness” or “to justify” as ‘being proved right,’ especially after some ordeal or confrontation. There may even be a hint of revenge or punishment added for good measure that attempts to put oneself in a good way as the person-in-the-right after a contentious argument or hurtful ‘discussion.’ Biblically though, “justify” translates the Hebrew word tsedeq. Tsedeq is part of a family of Hebrew words formed from the Hebrew root word tsadaq. While conveying a legal aspect of ‘being in the clear,’ ‘being not-guilty,’ the root tsadaq fundamentally has to do with ‘right’ in the sense of ‘right-living,’ ‘right or proper order,’ ‘right, just, or proper relationship.’
Tsadaq, especially when it is applied to people throughout the Scriptures, refers often to living in proper relationship: proper relationship with God, with others, with the true self and all of creation. Used extensively by the Fathers of the Church, tsadaq (the Fathers used the Greek translation of tsadaq: dikaios, the same word that appears in the Greek New Testament) expressed the original harmony that radiated from creation. Original Justice is ‘original tsadaq’ declaring, that since all reality flowed from the hand of the Creator, all reality originally was in right-relationship with the Creator; all creation was tsadaq with the Creator. Far from a contemporary usage and understanding of ‘justice,’ biblical justice is first and foremost about living life relationally as well as each relationship in its proper place, a relationship that ruptured into disorder with the advent of sin.
For the tax collector, the prayer “O God, be merciful to me a sinner,” is a call to God our Father of mercies. Knowing that he is ‘in need’ (and he may not even know specifically the particular need), the tax collector is willing to open himself to be filled with what he needs from God our Father. In commending himself to the Lord of all, the tax collector does not tell God our Father what to do or how to do it. He trusts that whatever is needed to live life properly will be given. Such a disposition or attitude renders him a changed man and continues putting him in right-relationship with God, others, the true self and all creation.
This moves us to an important consideration offered by the parable. Are the works of “righteousness” or “justification necessary?” Prayer is necessary for a believer, correct? Are not fasting and tithing integral works of the Law and equally necessary for a disciple of Jesus? Yes, yes and yes - HOWEVER (and it is an enormous however) - all those works (as well as any good and religious work) must be done in the mode of response because no one can be the non-contingent cause of righteousness or justification. Righteousness is dependent upon the gracious love of God the Father.
In present usage, we tend to view “righteousness” or “to justify” as ‘being proved right,’ especially after some ordeal or confrontation. There may even be a hint of revenge or punishment added for good measure that attempts to put oneself in a good way as the person-in-the-right after a contentious argument or hurtful ‘discussion.’ Biblically though, “justify” translates the Hebrew word tsedeq. Tsedeq is part of a family of Hebrew words formed from the Hebrew root word tsadaq. While conveying a legal aspect of ‘being in the clear,’ ‘being not-guilty,’ the root tsadaq fundamentally has to do with ‘right’ in the sense of ‘right-living,’ ‘right or proper order,’ ‘right, just, or proper relationship.’
Tsadaq, especially when it is applied to people throughout the Scriptures, refers often to living in proper relationship: proper relationship with God, with others, with the true self and all of creation. Used extensively by the Fathers of the Church, tsadaq (the Fathers used the Greek translation of tsadaq: dikaios, the same word that appears in the Greek New Testament) expressed the original harmony that radiated from creation. Original Justice is ‘original tsadaq’ declaring, that since all reality flowed from the hand of the Creator, all reality originally was in right-relationship with the Creator; all creation was tsadaq with the Creator. Far from a contemporary usage and understanding of ‘justice,’ biblical justice is first and foremost about living life relationally as well as each relationship in its proper place, a relationship that ruptured into disorder with the advent of sin.
For the tax collector, the prayer “O God, be merciful to me a sinner,” is a call to God our Father of mercies. Knowing that he is ‘in need’ (and he may not even know specifically the particular need), the tax collector is willing to open himself to be filled with what he needs from God our Father. In commending himself to the Lord of all, the tax collector does not tell God our Father what to do or how to do it. He trusts that whatever is needed to live life properly will be given. Such a disposition or attitude renders him a changed man and continues putting him in right-relationship with God, others, the true self and all creation.
