Woe to the Scandalizer!

Gospel– 26^th Sunday in Ordinary Time

I – Man: Image of the Supreme King and Heavenly Artist

The magnificent Prado Museum in Madrid receives thousands of visitors daily, who stroll through its spacious galleries to admire its superb collection of masterpieces by history’s greatest artists.

Many years ago, a man who had entered the museum unnoticed among the crowd was soon escorted out in handcuffs, by the police. Incited either by mental derangement or malice he threw a black liquid onto the famous equestrian portrait of Emperor Charles V, painted by Titian, in a moment of lapsed vigilance of museum staff. The crime shocked public opinion. By a senseless act, the famous portrait was seriously damaged.

Now, if destroying an artwork of this calibre is a serious offence, those who lead others to sin do much worse: they destroy, not a valuable painting, but a spiritual and immortal soul, from which the light of grace is expelled. The image thereby defaced is not the representation of an earthly monarch, but rather the Supreme King and heavenly Artist, author of all the attributes destroyed by sin.

In this Gospel of the 26^th Sunday in Ordinary Time, the Divine Redeemer cautions us regarding the serious consequences of each human act.

II- Concern for Supernatural Goods

The Gospel passage considered in this liturgy is preceded by an admonition of Our Lord to the Apostles, on pride. As the Master knew, by divine knowledge, on the way to Capernaum they had been disputing over who was the greatest among them, He taught them that each one should, rather, consider himself inferior to the others: “If any one would be first, he must be last of all and servant of all” (Mk 9:35). For this reason, it becomes necessary to bear in mind one’s own defects and to avoid comparisons with others.

St. Mark then narrates the episode recalled in this Sunday’s liturgy, in which the Apostle John shows that he has not fully understood this teaching of Our Lord, since he expresses, as we will see, jealousy of supernatural gifts noted in others.

To rectify this erroneous outlook, Our Lord gives three lessons. First, on the absurdity of such jealousy; second, regarding the seriousness of scandalizing little ones; and finally, on scandal toward one’s own conscience.

Supernatural jealosy…

St. John and St. James were called “the sons of thunder” (Mk 3:17), “due to the firmness and greatness of their faith,”¹ as St. Jerome points out, as well as for their choleric temperament. We may recall how, at one point, they wanted to call down fire from heaven upon a Samarian city… (cf. Lk 9:52-54). Later, both would be so changed by the action of the Holy Spirit, that St. John, in his first epistle, would address his disciples as “little children”. Such is the unfathomable transforming power of grace.

However, in this episode, he still considered the Master’s close circle of followers as having a monopoly on virtue, on ministry and the capacity to do good—to the exclusion of the rest. It was a closed group concept, very common in the Pharisaic mentality. From this sprang jealousy in seeing someone who “was not following us,” perform supernatural phenomena in the name of Jesus.

The Apostles were still much inclined to analysing everything, even supernatural things, outside of an eternal perspective. In acting like this, human wretchedness soon surfaces in the form of jealousies, envy and difficulty in accepting the teachings of one who is superior.

The power of mediation

Contrary to the inadequate outlook of the Apostles, Our Lord teaches openness to whoever desires the possibility of doing good, without this being an exclusive privilege; “For he that is not against us is for us.”

As this Sunday’s first reading tells us, Moses formerly showed the same attitude when advised that two men in the camp were prophesying and Joshua asked him to silence them. “Are you jealous for my sake? Would that all the Lord’s people were prophets, that the Lord would put his spirit upon them!” (Nm 11:29)—was the Prophet’s inspired response that anticipated the teaching of the Divine Master.

The issue at hand is that in order for this man to perform exorcisms, he had to have recourse to Jesus’ name. To clarify this principle of intercession, Our Lord goes on to explain that those who desire to act efficaciously and successfully need the mediation of the one closest to God, from whom they received their mission. Works performed through this mediator, while invoking his name as an expression of acknowledgement, are blessed by Providence with abundant fruits.

In the case presented by John, it is noted that the man, while not being called to be an Apostle, was called to spread Jesus’ name. In this respect, Maldonado comments: “Christ wanted His doctrine to be confirmed by miracles, not only of the Apostles, but also by many other of the disciples.”²

Just as St. Paul rejoices at the fact that some, even out of envy and rivalry with him, also began to speak of Our Lord (cf. Phil 1:17-18), in this particular case, the Divine Master knew perfectly well that the man denounced by St. John acted in good faith. “It sufficed that he follow the evangelical doctrine, even without being part of their group; accordingly he should not have been considered an adversary.”³ And St. Augustine affirms: “Christ permitted him to continue, because he thereby divulged His name, and this was profitable to many.”⁴ In reality, it was Jesus Himself who, with His grace, had urged him to act in this way.

Our Lord is implicitly affirming, on the other hand, that when someone uses power received from on high without being united with the source of this power, his works will not be fruitful. Even worse, they fall prey untold disaster, and instead of expelling devils, will attract them.

To want to perform miracles without using Jesus’ name is therefore tantamount to speaking ill of Him. It was a way for Jesus to teach His disciples that appropriation of supernatural gifts leads to withdrawal of divine graces and disavowal from the Author of these gifts. He was also showing them how Providence prizes established mediations.

Our Lord rewards those who help His disciples

St. Matthew situates this promise at another moment: when sending the Apostles to preach for the first time, Jesus promises to reward those who welcome them (cf. Mt 10: 42).

And yet these words of the Divine Redeemer may also be understood in the following way: if we are gladdened when we see someone acting under the inspiration of a grace, or practicing a virtuous act, and encourage that person, this attitude will not go unrewarded. Conversely, when we fail to do this, we provoke God’s displeasure.

III – Scandalizing the Innocent, and One’s Own Conscience

In the passage chosen for this Sunday’s Gospel, the following words of Our Lord seem to abruptly change the subject. But in re-reading the previous verses, we realize that Jesus is returning to the subject formerly discussed—that is, the need for childlike humility and simplicity. It was the untimely interruption of St. John that had deviated from the topic at hand.

We should consider, then, that Jesus had just finished saying, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” (Mt 18:3). Adding: “Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me” (Mk 9:37).

Having dealt with the reward for receiving a little one well, the opposite is now examined: the punishment to whoever scandalizes or harms an innocent person.

In speaking of little ones, Our Lord is referring not only to children but to all those who lack sufficient strength to maintain themselves in the practice of virtue, needing support from others for this, especially due to the instinct of sociability.

One who has conserved his baptismal innocence is particularly worthy of this aid. The soul of such a person is continually open to the supernatural, for, as St. John Chrysostom explains: “A child is free of envy, vainglory and ambition to occupy the first positions. It possesses the greatest virtues: simplicity, sincerity, humility. […] A child is untroubled by pride, ambitions of glory, of envy, obstinacy and all similar passions.”⁵

God is very pleased with the spiritual uprightness of an innocent person. Therefore, whoever induces “one of these little ones” to sin causes such repudiation from Him, that he becomes the culprit of the terrible verdict: it would be better to be thrown into the sea! Our Lord uses this severe image which was very familiar to His listeners, as St. Jerome comments: “He speaks according to regional custom, because among the ancient Jews, this was the punishment for the worst crimes: to throw the criminal into the water with a stone fastened to his neck.”⁶

From the lips of another, this declaration might seem exaggerated, but it is the Son of God who makes it! St. John Chrysostom points out another detail: regarding the one who scandalizes a child, Christ said “it would be better” for him to be thrown into the sea with a millstone tied around his neck; in other words “this implies that a chastisement more severe than that awaits him.”⁷

By Our Lord’s indignation with scandal, can be calculated His close affinity with the innocent!

Gravity of the sin of scandal

Scandal, according to St. Thomas Aquinas, consists in saying words or committing acts that expose another to spiritual downfall, to the extent that they lead to sin.⁸ It means giving bad suggestions, advice, or examples that shock those whom we should, instead, edify, shaking their spiritual strength.

It is a very serious sin filled with malice because it generally affects both those who receive and those who give it. Firstly, because the fault committed in consequence of scandal robs the soul of life, of the grace of God. Secondly, it assumes the role of the devil—that of bringing souls to perdition—taking pleasure in destroying the innocence of others. In this sense, it could be affirmed that scandal is a satanic sin.

Furthermore, it is extremely difficult to repair scandal because, once committed, Confession is not enough; reparation is necessary. It is easy to pour a glass of water onto the floor, but will it be so easy to draw the liquid back into the glass? From one moral scandal, sins can multiply in a snowball effect, being perpetuated in successive faults arising one from the other. How can they all be repaired? Therefore, woe to the scandalizer…!

Today’s world is pervaded, saturated and overflowing with scandal. Scandals in fashions, in conversations, in ways of being; scandal on television, on the Internet, in cinemas, scandal in newspapers, in magazines, in social relationships. Is there a place free of scandal, where innocence is not swallowed up in the vortex of impurity and dishonesty? What, then, will Our Lord’s reaction be to this sinful avalanche of unprecedented dimensions?

Harm to one’s own conscience

Extreme evils call for radical measures!

Having condemned scandalizing one’s neighbour, Our Lord, in these verses censures the injury done to one’s own conscience when we do not avoid sin. If it is a grave offence to damage the work of God in the soul of another, it is no less condemnable to do this with one’s own soul, since charity begins at home.

Are Our Lord’s recommendations—to cut off the hand or foot, or pluck out the eye—to be understood literally? St. John Chrysostom, Doctor of the Church, responds: “In all of this, the Lord is not referring, even remotely, to the members of the body.”⁹

It is necessary to love God above all and to consequently truly hate sin. This implies radically rejecting all that leads to sin. In the Garden of Olives, Jesus counselled: “Watch and pray that you may not enter into temptation” (Mt 26:41). It is not enough to pray; it is also necessary to watch, that is, to guard against circumstances in which one usually sins.

How can we obtain the strength to overcome vices?

If a person has repeatedly yielded to a temptation, becoming weakened in a particular point, the only solution is a categorical and permanent breaking away from this occasion. To overcome the vice of drunkenness, for example, it becomes necessary to abstain from all traces of alcohol, since a slip could lead to a relapse.

Likewise we should decisively eliminate everything that is for us a near occasion of sin, as we would do with an ailing body part that was seriously jeopardizing the health of the whole organism. It could be a bad friendship, because “there is nothing more pernicious than bad company. What cannot be gained by violence is often achieved through friendship, both for good and for evil.”¹⁰ But it could also be a bad book, an inappropriate video, or, frequently, access to the Internet that leads one to sin.

As Our Lord counsels fleeing near occasions in view of human weakness, at the same time, He points to the consequence of sin, warning of eternal condemnation in hell, “where their worm does not die and the fire is not quenched” (v. 48). Radicality in virtue requires keeping our eyes on eternity and being ever mindful of the Scripture maxim: “In all you do, remember the end of your life, and then you will never sin” (Sir 7:36).

A place where “the fire is not quenched”

Today, many boldly deny the existence of hell. How agreeable to the conscience that would be if it were true … Yet the Gospels transcribe fifteen references to hell by Our Lord. It undoubtedly exists, and as to its torments, the Divine Redeemer here gives the fundamental notion of a worm does not die.

Authors have several interpretations of this “worm” and the fire of hell that encompass both a literal and a symbolic meaning. Yet these diverse hypotheses do not exclude each other, since the terrible reality of hell surely surpasses all imagination!

It is relevant, however, to highlight here the identification of the “worm” with the remorse of conscience that never leaves the condemned. One of their worst torments is knowing that they violated the Commandments of God and that the punishment is irreversible; that they have lost their eternal reward for so little—a fleeting illusion, a momentary pleasure … In contrast, the just will enjoy the perfect happiness, the superior joy afforded by a peaceful conscience.

In order not to fall into this region of torment, let us recall the Scriptural verse that warns us: “But from willful sins keep your servant; let them never control me.” Let there be no mistake, there are more condemned souls in hell because of pride than for other sins. Indeed, there is hardly a sin that is not rooted in this defect. Pride is the source of all sin!

IV – The Obligation of Giving Good Example

The conclusion of today’s Gospel makes us understand that just as we must not cause scandal—especially to little ones—we have, conversely, the obligation of edifying our neighbour. And as reparation for the countless scandals that we observe, we should give good example to all, sparing no effort in being models of holiness for those whom we encounter. It is example that persuades and motivates others to tread the same path. This is precisely why the Church presents us with the lives of saints as models to follow.

Everyone is constantly influencing their neighbours or being influenced by them. To their neighbour they are being either a shepherd or a sheep; now a teacher, now a student, continuously giving and receiving something. It is the principle of the Communion of Saints, whereby our every act affects the Mystical Body of the Church. Accordingly, nothing in our lives is neutral: everything weighs toward either good or evil!

What keeps me from practicing virtue?

This liturgy, which urges us to reject everything that may separate us from God and encourages us to edify our neighbour, suggests a simple examination of conscience.

What prevents me from practicing virtue with integrity? What material attachments compel me to give more consideration to human than to divine things? What leads me to close myself up, and makes me fail the test of this life, the outcome of which will be reward or eternal punishment? Is there is something that frequently drags me into sin or reveals spiritual defect such as whims, comparisons, envies, impurity or attachment to money? What must I cut out to save myself?

After examining ourselves, we should ask for the gift of courage to act decisively, because without God’s help it is impossible to practice the Commandments steadily, much less with perfection.

In Our Lady, we find strength to change

In the liturgy commented upon today, Our Lady is not mentioned. However, it is to her that we should turn our gaze, for as St. Bernard affirms in the Memorare, she never abandons anyone who appeals to her maternal protection.

So, mindful of our wretchedness, we turn to Mary, saying, “O Mother, have mercy on us! Obtain for us the grace of having in our hearts the joy of practicing the Law of God in its entirety.”

And since God desires our total sanctification, we are assured of being answered generously! ◊

 

Notes

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¹ ST. JEROME. Commentarii in Mathæum I,10. In: Obras Completas. Madrid: BAC, 2002, v.II, p. 107.

² MALDONADO, SJ, Juan de. Comentarios a los Cuatro Evangelios. Madrid: BAC, 1951, t.II, p. 156-157.

³ Idem, p. 155.

⁴ ST. AUGUSTINE. Letter to Dardanus, 187,12,36. In: Obras de San Agustin. 2.ed. Madrid: BAC, 1972, t.XIa, p. 559.

⁵ ST. JOHN CHRYSOSTOM. Homily on St. Matthew, 58,2. In: Obras de San Juan Crisóstomo. Madrid: BAC, 1956, p. 222-223.

⁶ ST. JEROME, op. cit., p. 243,245.

⁷ ST. JOHN CHRYSOSTOM, op. cit., 58,3, p. 225.

⁸ Cf. ST. THOMAS AQUINAS. Summa Theologica. II-II, q.43, a.1.

⁹ ST. JOHN CHRYSOSTOM, op. cit., 59,4, p. 244.

¹⁰ Idem, p. 244-245.