On Washing our Eyes at Siloam

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“I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” (Jn. 9: 39)

This is one of the harder of the hard sayings of Jesus. It suggests that if we can see, we really can’t and if we can’t see, then actually we can. In the story of Jesus’ healing of the blind man in John 9, the blind man sees pretty well in many ways even while he is still blind whereas the “Jews” prove to be blind as to what is really happening right before their eyes. The overt irony throughout the narrative makes it clear that physical sight is symbolic of the ability to see at other levels. We say “I see” all the time to indicate that we have understood something.

The trouble is that most of us think we can see very well at this figurative level. That is, we think our worldviews are correct, or at least mostly so. Jesus’ admonition should make us stop and think about that. If we are sure that we see, we are actually being pretty sure about ourselves, which gives us a pretty good chance, amounting to a certainty, that what we think we see is wrong, at least in important respects. So how can we truly see?

I think we are helped by the famous admonition from the Sermon on the Mount: “Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye?” (Mt. 7: 1–3) Jesus makes it quite clear that judging other people automatically blinds us severely. This fits exactly with the story of the blind man in John. The assumption on the part of the disciples that either the blind man or his parents had sinned makes them blind on account of the judgmental attitude. The “Jews” are highly judgmental of the blind man for letting himself be healed on the Sabbath and all the more judgmental when the formerly blind man doesn’t see things their way when they explain the matter to him.

The problem now is that I am getting a bit judgmental about “the Jews.” Jesus has exposed their blindness and since I can see that, I assume I can see. But if I can see what “the Jews” don’t see, then there is the possibility, I mean likelihood, that I am becoming blind. I am seeing the speck in the eyes of “the Jews” and not seeing the log in my own. This blindness is quite serious when I reflect on the centuries of persecution of the Jewish people with stories like this present one being a pretext for that.

If we really want to see, we have to really understand that judgmentalism is our favorite blood sport and it really can be bloody in a literal sense. If I see a speck in somebody’s eye, that speck is probably there, but seeing the speck should be fair warning of the log in my own eye. We need to take Jesus’ advice and go to Siloam to wash the log out of our own eyes. If we do that, we will be much less judgmental and a lot gentler about helping other people with the specks in their eyes.

 

See also: Seeing with more than the Eyes and Sight and Vision Recreated.

The Five Kinds of Prayer (2): Intercession

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Intercessory prayer is asking God to give something to another person rather than to oneself. In this respect it seems much more generous than petitionary prayer and often it is. But not necessarily. Our resonance with each other’s desires makes it difficult to know where our personal desires end and where another’s desires begin. There is inevitably some overlap and the considerations we made for petitionary prayer hold for intercessory prayer as well. Actually, the problem can be more insidious when praying for others than with praying for ourselves.

The biggest pitfall in intercessory prayer is praying to God to meet our needs in relationship to that person rather than to that person’s needs. That is, we project our desires, our needs, on the other and pray for that. More seriously, there is a chance of there being a hidden rivalry in intercessory prayer where we pray against somebody in a self-serving manner. The most common way to clothe concern for others in this way is to pray judgmentally, which is to put ourselves in the “superior” position. This soon falls into the prayer of the Pharisee who thanked God for being better than that publican. Years ago, at a prayer meeting I attended, one man prayed to God to cure his brother of his “dirty, stinking habits.” I’m sure that if the man’s brother being prayed for (or against) really had one or more destructive habits, God would want that person to be cured. The thing is, God would be much more gracious in entering that person’s deepest self and offering strength to that person.

When we pray for others, we are, as when we pray for ourselves, entering into God’s Desire, only now we have expanded the field to include other people in their need besides ourselves and our own needs. Praying for ourselves opens us to the deep love God has for each of us. Praying for others opens us up to the deep love God has for other people. There is no room for judgmentalism in prayer since prayer is about humbling ourselves before God and before others.

At its best, intercessory prayer is a powerful participation in the desires of other people in a constructive way. Better still, it is a participation in God’s Desire for others as well as for ourselves. We share what is best in ourselves with the other for the good of the other and for the sake of the other. When we pray for others in this way and they pray for us in this same way, we create an expanding web of prayer that reaches out to everybody. This is what our built-in mimetic desire is for.

Continue to part 3: Penance