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IV.-
CHRISTIAN MORALITY, SIN AND CONVERSION. THE FIRST WEEK
A)
Christian morality
When are we "good" or
"evil"? What makes us become good or bad? During the retreat we do
not enter into philosophical or theological discussions on
morality. But we need a sound theology as a foundation for our
talks and guidance. It is said that in the preached retreats, more
than in the directed ones, our vision of God and our faith
experience have a strong influence on the retreatants. For this
reason it is important to build our morality on the solid ground
of Scripture, especially on the New Testament.
The moral quality of
our actions depends not only on the moral nature of the action but
also on our intention, on its motivation. Why do we do this
action? For whom do we do it? Most of the time, along with the
obvious good motivations we have our "hidden agendas". For
instance we do a good deed in order to help somebody but, at the
same time, we might be motivated by the fear of the consequences
of not doing it. When we refrain from doing something bad we might
be moved also by the fear of losing our reputation. The desire to
please those who admire us may be a reason behind some generous
gestures.
Often these "other"
purposes remain hidden in the unconscious and come to the surface
of our awareness in the process of success, failures, obstacles
and unexpected situations. A good knowledge of ourselves means
remembering our reactions in these moments and asking ourselves
the basic question: "For whom do I do it?", "Why did I do it?",
"Do I do it to serve and love His Divine Majesty?". Our actions
help us understand ourselves in depth. Our failures can be windows
through which we can reach down to our painful wounds, prompting
us to look for help and ask for the healing presence of the
Spirit. We are the product of our past experiences. Maybe at this
moment I do not know why I do something. I say: "I could not help
it!", "I am too weak!" but our past can be redeemed in the
present. We might not be fully responsible for our past
experiences and wounds. Yet we have to become responsible for our
hearts.
We become responsible
by the free disposal of our trust, or our hopes, of our love. In
whom do we put our trust? From whom do we draw our hope? Whom do
we choose as the one we love most?". Wherever we come from, we can
always let God's Spirit heal our wounds and draw goodness and
glory from our failures and wrongdoings. We can let Him be our
guide in the future.
Only God is good. Only
God makes us good. It is not enough for somebody who wants to be
Christian, that is "to become like Christ", to know the law and
abide by the requirements of the law. Our behaviour can be
motivated by reasons such as: "it is not forbidden", "somebody has
allowed me to do it", "I have to protect my reputation", "I cannot
disappoint those who trust me". These motivations are not
necessarily wrong. They might even be good and helpful. But we are
not Christlike if our behaviour is mainly motivated by self
interest or mere compliance with the law.
The Pharisee in the
parable had fulfilled all the requirements of the law, but he had
not done it out of love of God and neighbour. We know this because
he had become insensitive and unloving towards the publican. The
Pharisee had trained himself to fulfil the law for its own sake,
to become perfect by his own willpower. He came to the temple
expecting God's reward. His mistake is demanding not only material
and spiritual blessings but God's love too. He claims to have a
right over God's love because he thinks that he has paid its
price. In doing so he turns God's gratuitous love into a commodity
with a price. But God's love and gift of self has no price.
Christ knows that the
Father's love is a gift. Our love for Him has to be a gift too.
Christ helps us discover the dignity of that intimate relationship
between God and us. The Pharisee is a slave, obeying God's law out
of self interest or fear. Deep in his heart maybe he doesn't wish
to do what he is doing. Very often while keeping blameless
appearances, faithful to the letter of the law, his heart
entertains other desires and wishes very different from the
requirements of the law. Hence the hypocrisy of his life. He is a
whitewashed sepulchre.
Don't we often behave
like the Pharisee, like a law abiding person whose heart is
seduced by the spell of greed while struggling to find legal ways
to increase his capital ? - or two lovers who let physical
attraction gain an increasing hold on their relationship while
pretending to respect the law by avoiding crossing over a given
line of physical intimacy ? These are God's fearing servants, not
loving children. What they really want for themselves, deep in
their hearts, has not been transformed by God's presence and
Spirit.
God's loving children
let go of such inordinate desires when they discover that God's
will is better, more beautiful. We are Christians when we embrace
God's will from the core of our hearts. Undoubtedly this change of
heart entails a better obedience to the law. We want to be pure,
we do not make money the same way we used to. We wish to forgive.
The new behaviour reflects new desires, and in this behaviour we
can see, like in a mirror, the face of the one we love.
If we want to
understand Christ we should discover in Him the presence of His
Father whom He wants to obey and please. The Father is present in
the spiritual struggle when Christ refuses to build his apostolic
project on the 'wisdom' of compromise, material power and personal
prestige. The Father is present in his public life and in the
Passion. Without seeing the Father's presence in Christ's heart we
will never understand the Spirit of the Gospel nor Christ's purity
of heart and intentions, His beauty and glory. Christ did not live
for himself. He never sought His own will, interest or self love.
What I want as a
Christian is to love and please the Father and to love my sisters
and brothers in Him. Only God makes us good. The law, which I know
and respect, tests my heart. The law often asks me to do what I do
not like, to refrain from doing what I like. The law asks me:
"Will you obey God? Will you deny yourself and submit to God?".
Christian morality is measured by the fulfilment of the law but is
based on the relationship with the Father and the desire not to
sadden the Holy Spirit. Our goodness originates from this
relationship. It is the Spirit who enlivens and transforms our
hearts. The presence of the Spirit is real, transforming us in our
relationships with others. True Christians relate to others in the
name of Jesus. This can take place only when we ourselves have an
intimate relationship with Christ and His Spirit.
The Spirit respects
the law, which is God's will but goes beyond the blind demands of
the letter of the law. Moved by the Spirit of Christ not only do
we go to Mass on Sunday, but the Mass becomes also the centre
around which we build our relationship with God during the whole
week. Moved by the Spirit not only do we strive to be pure in
thoughts and actions but we offer others a creative and joyful
love, inspired by God himself. Not only do we refrain from making
dirty money, but we are detached and generous.
This relationship can
be maintained and renewed by the awareness of our weakness. The
Pharisee was far from God because he had succeeded in fulfilling
the law by himself, while the publican, in his weakness and
spiritual poverty had to put all his trust in God, and in doing so
was asking God to establish an intimate relationship with him.
This relationship with God is the foundation of our moral
behaviour.
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