Richard Rohr's Daily Meditation

From the Center for Action and Contemplation

Week Thirty-six

Restorative Justice

Restorative Love
Monday,  September 7, 2020

As we read the Bible, God does not change as much as our knowledge of God evolves. I certainly recognize there are many biblical passages that present God as punitive and retributive, but we must stay with the text—and observe how we gradually let God grow up. Focusing on divine retribution leads to an ego-satisfying and eventually unworkable image of God which situates us inside of a very unsafe and dangerous universe. Both Jesus and Paul observed the human tendency toward retribution and spoke strongly about the limitations of the law.

The biblical notion of justice, beginning in the Hebrew Scriptures with the Jewish prophets—especially Moses, Isaiah, Jeremiah, Ezekiel, and Hosea—is quite different. If we read carefully and honestly, we will see that God’s justice is restorative. In each case, after the prophet chastises the Israelites for their transgressions against YHWH, the prophet continues by saying, in effect, “And here’s what YHWH will do for you: God will now love you more than ever! God will love you into wholeness. God will pour upon you a gratuitous, unbelievable, unaccountable, irrefutable love that you will finally be unable to resist.”

God “punishes” us by loving us more! How else could divine love be supreme and victorious? Check out this theme for yourself: Read such passages as Isaiah 29:13–24, Hosea 6:1–6, Ezekiel 16 (especially verses 59–63), and so many of the Psalms. God’s justice is fully successful when God can legitimate and validate human beings in their original and total identity! God wins by making sure we win—just as any loving human parent does. The little “time outs” and discipline along the way are simply to keep us awake and growing.

Love is the only thing that transforms the human heart. In the Gospels, we see Jesus fully revealing this divine wisdom. Love takes the shape and symbolism of healing and radical forgiveness—which is just about all that Jesus does. Jesus, who represents God, usually transforms people at the moments when they most hate themselves, when they most feel shame or guilt, or want to punish themselves. Look at Jesus’ interaction with the tax collector Zacchaeus (Luke 19:1–10). He doesn’t belittle or punish Zacchaeus; instead, Jesus goes to his home, shares a meal with him, and treats him like a friend. Zacchaeus’ heart is opened and transformed. Only then does Zacchaeus commit to making reparations for the harm he has done.

As Isaiah says of God, “My thoughts are not your thoughts, nor are your ways my ways” (Isaiah 55:8). Yet I am afraid we largely pulled God down into “our thoughts.” We think fear, anger, divine intimidation, threat, and punishment are going to lead people to love. Show me where that has worked. You cannot lead people to the highest level of motivation by teaching them the lowest. God always and forever models the highest, and our task is merely to “imitate God” (Ephesians 5:1).

Gateway to Action & Contemplation:
What word or phrase resonates with or challenges me? What sensations do I notice in my body? What is mine to do?

Prayer for Our Community:
O Great Love, thank you for living and loving in us and through us. May all that we do flow from our deep connection with you and all beings. Help us become a community that vulnerably shares each other’s burdens and the weight of glory. Listen to our hearts’ longings for the healing of our world. [Please add your own intentions.] . . . Knowing you are hearing us better than we are speaking, we offer these prayers in all the holy names of God, amen.

Listen to Fr. Richard read the prayer.

Story from Our Community:
My day is bookended by the Center’s daily meditations and Fr. Richard’s writings. I keep a notebook for recording ideas that are most resonant with me and I take it with me on daily walks. These things are holding me together in this time where I feel emptiness and anxiety in the pit of my stomach. I hike and listen to the bugling of the Sandhill Crane overhead, the sweet trilling of the wood thrush, and the chiming of the [nearby Benedictine] monastery bells. Here in the peace and quiet of the natural world and with words of wisdom in my notebook, I feel steadied, comforted, and grateful. —Stefanie B.

Share your own story with us.

Adapted from Richard Rohr: Essential Teachings on Love, ed. Joelle Chase and Judy Traeger (Orbis Books: 2018), 78–79.

Image credit: What is Ubuntu 01 (detail), Gretchen Andrew, 2018.

News from the CAC

Admissions are now open for the Living School for Action and Contemplation

Are you ready to come alive in service of the world? The Living School is an immersive experience, going deep to the roots of faith to nurture a generative and compassionate life. Our faculty—Cynthia Bourgeault, James Finley, Barbara Holmes, Brian McLaren, and Richard Rohr—guide students through a formation experience rooted in a Christian lineage of contemplative practice, rigorous study, and meaningful engagement. The two-year program includes online course work and four gatherings in New Mexico. Apply today! 

What Do We Do with Evil?

Examine your notion of evil with a contemplative, nondual mind to reflect on ways we are complicit in social and systemic evil. In What Do We Do With Evil?, Richard Rohr challenges readers to look beyond personal moral failure, increase personal responsibility and promote human solidarity.

Action & Contemplation

2020 Daily Meditations Theme

What does God ask of us? To act justly, to love mercy, and to walk humbly with God. —Micah 6:8

Franciscan Richard Rohr founded the Center for Action and Contemplation in 1987 because he saw a deep need for the integration of both action and contemplation. If we pray but don’t act justly, our faith won’t bear fruit. And without contemplation, activists burn out and even well-intended actions can cause more harm than good. In today’s religious, environmental, and political climate our compassionate engagement is urgent and vital.

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Inspiration for this week's banner image: Many cultures have a word that represents this notion of the centrality of relationships. For the Maori, it is communicated by whakapapa for the Navajo, hozho; for many Africans, the Bantu word ubuntu; for Tibetan Buddhists, tendrel. Although the specific meanings of these words vary, they communicate a similar message: all things are connected to each other in a web of relationships. —Howard Zehr