Love and Justice Both: Losing Sight of the Big Picture

In dealing with the concepts of the love of God and the justice of God, it’s easy to lose sight of the big picture. It’s easy to get so caught up in focussing on one thing that one forgets that there are obligations to the other side of thing which God calls us to do. We are called, for example, to love those who hate us and to admonish the sinners.

For example, one of the things I notice when it comes to people being offended by the Church is that they tend to be too close to the issue to consider it objectively. It’s natural to feel threatened when someone is personally affected by an issue. But the problem is, when a person takes it too personally, they may lack the objectivity to listen to what needs to be said. It’s important to note that this is not limited to one faction or another. It’s not something that only happens to other people. Each one of us can feel attacked by something we need to hear and respond by refusing to listen. It’s common to hear things like, “God doesn’t care about your rules,” or “you need to stop being legalistic."

This becomes a problem when it comes to denying Church teaching because, as Catholics, we believe that the Church teaching has authority because Christ Himself gave the Church authority to teach, and so the denial of the Church is a denial of Christ. For example, if Jesus did tell Peter in Matthew 16:19 and the rest of the apostles in Matthew 18:18 that what they bound on Earth is bound in Heaven, then God does care about the rules of the Church.

Of course, God also cares about how we apply His rules. While we cannot set His commandments aside, it is possible to forget about the side of compassion and mercy required in teaching His commandments. The possibility of being so focussed on punishing the guilty and worrying about somebody “getting away with” things is dangerous. The possibility of a past mistake or sin repented of is not seen as relevant. If Bishop X once held a problematic position, he cannot ever be trusted again and whoever considers the possibility is not to be trusted either.

So it seems there is a problem with people confusing both what truth requires and what compassion requires. It seems like certain people think that God being loving and merciful cannot condemn the actions being done. From that error, it becomes easy to make one of two opposite false conclusions. Either the person...

1. wrongly assumes that compassion and love means the Church cannot say things we do are wrong.
2. wrongly assumes that compassion and love means the Church is failing to teach right and wrong.

That’s the danger of becoming so rigid or so attached to one’s sins that one loses sight of the big picture—that God is both loving and just. Ignoring one of these in favor of the other is going to give a person a distorted view of God and what we are called by Him to be. Losing sight of God’s justice means expecting God to just turn a blind eye to our sins. Losing sight of God’s love means viewing the sinner as an enemy to oppose instead of a person in need of salvation that we have to reach out to.

Both views need to be opposed. The person who does not want to change his or her ways, and thinks of Church teaching as “manmade rules” are creating a false image of God and risking their souls over a lie.  The person who thinks of the sinner as “the enemy,” are claiming the role of judge that they are not allowed to have, risking becoming alienated from Christ and His Church. We need to realize that the role of the Church does not embrace either extreme. Rather, the Church loves the sinner, while rejecting the false ideas the sinner clings to. The role of God’s teaching is to lead us in living according to His will. Those who have not fallen into a particular sin are called to help their brethren who have and love them—even if the response we receive from them is hostile.

We are called to love and follow Our Lord Jesus Christ, and that means heeding the Church He established (Matthew 18:17). That also means serving in love in doing so. We can’t just point to the failures of the “other side.” We have to consider our own actions in relation to these two pitfalls.

TFTD: Thoughts on Judgment and Mercy

St. Augustine, in one of his sermons  about the woman who washed the feet of Jesus (Sermon 49, #6), wrote:

 The one has committed many sins, and so is made a debtor for many; the other through God’s guidance has committed but few. To Him to whom the one ascribes what He hath forgiven, does the other also ascribe what he hath not committed. Thou hast not been an adulterer in that past life of thine, which was full of ignorance, when as yet thou wast not enlightened, as yet discerned not good and evil, as yet believed not on Him, who was guiding thee though thou didst not know Him. Thus doth thy God speak to thee: “I was guiding thee for Myself, I was keeping thee for Myself. That thou mightest not commit adultery, no enticers were near thee; that no enticers were near thee, was My doing. Place and time were wanting; that they were wanting again, was My doing. Or enticers were nigh thee, and neither place nor time was wanting; that thou mightest not consent, it was I who alarmed thee. Acknowledge then His grace, to whom thou also owest it, that thou hast not committed the sin. The other owes me what was done, and thou hast seen forgiven him; and thou owest to me what thou hast not done.” For there is no sin which one man commits, which another man may not commit also, if He be wanting as a Director, by whom man was made.

(Augustine of Hippo, “Sermons on Selected Lessons of the New Testament,” in Saint Augustin: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels, ed. Philip Schaff, trans. R. G. MacMullen, vol. 6, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 417–418.)

I think of this when I see some of the reactions to Pope Francis and Bishops reaching out to sinners showing up in the comments made on Facebook and in blog comboxes. There are some people who get offended when they speak of mercy, trying to reach out to the sinner and bring them back. The objections made by these people seem to run along the lines of offering any outreach to the sinner is offering sanction to the sins committed.

Now, of course we must not dismiss as “not evil” that which God as decreed as evil. When one calls evil good, they do great wrong (see Isaiah 5:20). But when they don’t promote accepting evil as OK, but instead express compassion for the sinner, then their actions are not sanctioning sin and it is wrong to make such an accusation.

We need to remember the stories of Zacchaeus, the woman taken in adultery, the parable of the pharisee and the tax collector. In these stories we see Jesus interacting with the sinner. Not to condemn, but to each out to to lead them to salvation.

We can never write off any individual as being irredeemable. God can soften the most hardened heart, and when we meet the heartened sinner, we cannot know that he or she has refused the gift of grace. He or she might never have felt the call yet. Those of us who are seeking to be faithful to Christ must realize that our fidelity is not do to our own cleverness, but to His grace.

See, behaving in this way towards sinners doesn’t mean we deny the reality of sin. It means we don’t give up on them because God has not given up on them. How are we to know that the notorious sinner will not be converted and saved?

So just something to think of.

An Analogy on the Importance of Baptism

Preliminary Note: The use of the analogy of citizenship in this article has nothing at all to do with the current issue of illegal immigration and children from Central America. Comments attempting to argue immigration issues in this article will simply not be approved.

Introduction

I have encountered some people—some believers, some not—who object to the Catholic view of Baptism and the Fall of Man in Genesis 3. They ask how is it fair that humanity has to be punished for the sin of Adam and Eve? Others object to our view of Baptism because they think that only a person who can rationally accept the faith can be baptized, and thinking that baptism of children is required implies all children must go to hell.

It sounds arbitrary because I think some people have not understood the story of the Fall and what the sin entailed. Nor do they understand how it impacts each one of us. So I propose this analogy for people to consider.

The Analogy

(Remember . . .every analogy is weak at some point. So it's best to look at the general story as opposed to trying to tie each point to a specific point of theology)

Consider a married couple being gifted with citizenship in a nation. Because of this citizenship, they have access to all the rights, privileges--and the responsibilities that go with them in terms of obeying the laws. They would pass on this citizenship

But instead of carrying out their responsibilities, the couple commits treason against the nation. The result is they are stripped of their citizenship and exiled. What happens to their children?

Well, if children had been born before the couple committed treason, obviously they would have remained citizens because the sins of the parents would not fall on them. If only one of the parents had committed treason, the children born later would still be citizens.

But because both individuals committed treason and lost their citizenship before having any children, any children born to them after this fact have no claim to citizenship. This is not the fault of the ruler. This is the fault of the parents. You cannot give what you do not possess. Since neither parent possesses citizenship, none of their children can possibly be born citizens.

The result is, because this couple committed treason and lost their citizenship, there is literally nothing they can do to make their children citizens. It seems hopeless for any of them.

But, the ruler is aware of their plight and does not want to leave them in some refugee camp. But He simply can't just say, "Well, your treason doesn't matter. I'll just pretend that it didn't happen." So he needs to set up a plan that allows all of them a way to regain citizenship that they lost (the married couple) or never had to begin with (their children). It is a plan that this ruler would carry out at the cost of his son . . . and both were willing to do this for us.

When this plan was carried out, it became possible to become citizens again . . . but not automatically and not with a general grant. Each individual who has reached the age of reason has to make the decision to become a citizen on their own, promising to be faithful to their country. Parents may apply for their children not yet at the age of reason to become citizens, promising to raise them to live in accordance with the rights and responsibilities of the nation.

Unfortunately, some have forgotten the fact that the induction ceremony for citizenship was not an option and not a symbol. It is the means the ruler set in place as the ordinary way to become a citizen. Some believe that as long as you have good intentions, the act of becoming a citizen is not necessary. Others think that parents should not apply for their children's citizenship. Why not just let them decide whether or not to decide when they become adults? So as not to prejudice them, they tell their children nothing about this choice. After all, if this ruler is just and merciful, it won't matter with such a small thing, will it?

Yes this ruler is just and merciful . . . he makes citizenship free to all who seek it.He also sends members of his kingdom to go out and make known the importance of becoming citizens and living according to the laws of the kingdom. See, this ruler knows that a calamity is coming that will sweep the neighboring lands and his kingdom will be the only place which is safe. That is when the ruler will determine who may enter.

Those who accepted citizenship and followed the laws (or would have if they had only known what they needed to do) will be admitted. Those who reject his authority or his laws cannot enter—in fact they would probably refuse to enter the country. Certainly the ruler cannot be faulted for excluding people from his kingdom who refuse to accept his citizenship and his laws. He offers it to everyone, but some will refuse to cooperate, just as the first couple did.

The Evaluation

God is that ruler. Heaven is His kingdom. The plan allowing people to enter His kingdom that cost the death of His Son was the Death and Resurrection of Jesus Christ. Baptism is the way to citizenship His teachings are His laws and His emissaries are His Church. The calamity is the end of the world.

Now when you consider that, the knowing refusal to accept God or His Plan or His Baptism or His Laws or His Church is not a thing of no importance . . . it is the rejection of God, the refusal to accept His reaching out to us to save us.

God will judge us with Love and Mercy and Justice. But the person who refuses to accept God's Love and Mercy will face what's left . . . His justice. God doesn't withdraw it. The sinner refuses it in this case. Since Heaven is the place of God's love and mercy, where can the person who refuses it go? God will not force it on the person.

The only place left is the place outside Heaven . . . the ruins. Hell. Hell isn't a final failing grade for people who aren't "nice enough." It's the choice of the person who knowingly refuses God.

That's why the Church can say God is Love and Mercy—and say Hell exists, and not contradict herself.

An Analogy on the Importance of Baptism

Preliminary Note: The use of the analogy of citizenship in this article has nothing at all to do with the current issue of illegal immigration and children from Central America. Comments attempting to argue immigration issues in this article will simply not be approved.

Introduction

I have encountered some people—some believers, some not—who object to the Catholic view of Baptism and the Fall of Man in Genesis 3. They ask how is it fair that humanity has to be punished for the sin of Adam and Eve? Others object to our view of Baptism because they think that only a person who can rationally accept the faith can be baptized, and thinking that baptism of children is required implies all children must go to hell.

It sounds arbitrary because I think some people have not understood the story of the Fall and what the sin entailed. Nor do they understand how it impacts each one of us. So I propose this analogy for people to consider.

The Analogy

(Remember . . .every analogy is weak at some point. So it's best to look at the general story as opposed to trying to tie each point to a specific point of theology)

Consider a married couple being gifted with citizenship in a nation. Because of this citizenship, they have access to all the rights, privileges--and the responsibilities that go with them in terms of obeying the laws. They would pass on this citizenship

But instead of carrying out their responsibilities, the couple commits treason against the nation. The result is they are stripped of their citizenship and exiled. What happens to their children?

Well, if children had been born before the couple committed treason, obviously they would have remained citizens because the sins of the parents would not fall on them. If only one of the parents had committed treason, the children born later would still be citizens.

But because both individuals committed treason and lost their citizenship before having any children, any children born to them after this fact have no claim to citizenship. This is not the fault of the ruler. This is the fault of the parents. You cannot give what you do not possess. Since neither parent possesses citizenship, none of their children can possibly be born citizens.

The result is, because this couple committed treason and lost their citizenship, there is literally nothing they can do to make their children citizens. It seems hopeless for any of them.

But, the ruler is aware of their plight and does not want to leave them in some refugee camp. But He simply can't just say, "Well, your treason doesn't matter. I'll just pretend that it didn't happen." So he needs to set up a plan that allows all of them a way to regain citizenship that they lost (the married couple) or never had to begin with (their children). It is a plan that this ruler would carry out at the cost of his son . . . and both were willing to do this for us.

When this plan was carried out, it became possible to become citizens again . . . but not automatically and not with a general grant. Each individual who has reached the age of reason has to make the decision to become a citizen on their own, promising to be faithful to their country. Parents may apply for their children not yet at the age of reason to become citizens, promising to raise them to live in accordance with the rights and responsibilities of the nation.

Unfortunately, some have forgotten the fact that the induction ceremony for citizenship was not an option and not a symbol. It is the means the ruler set in place as the ordinary way to become a citizen. Some believe that as long as you have good intentions, the act of becoming a citizen is not necessary. Others think that parents should not apply for their children's citizenship. Why not just let them decide whether or not to decide when they become adults? So as not to prejudice them, they tell their children nothing about this choice. After all, if this ruler is just and merciful, it won't matter with such a small thing, will it?

Yes this ruler is just and merciful . . . he makes citizenship free to all who seek it.He also sends members of his kingdom to go out and make known the importance of becoming citizens and living according to the laws of the kingdom. See, this ruler knows that a calamity is coming that will sweep the neighboring lands and his kingdom will be the only place which is safe. That is when the ruler will determine who may enter.

Those who accepted citizenship and followed the laws (or would have if they had only known what they needed to do) will be admitted. Those who reject his authority or his laws cannot enter—in fact they would probably refuse to enter the country. Certainly the ruler cannot be faulted for excluding people from his kingdom who refuse to accept his citizenship and his laws. He offers it to everyone, but some will refuse to cooperate, just as the first couple did.

The Evaluation

God is that ruler. Heaven is His kingdom. The plan allowing people to enter His kingdom that cost the death of His Son was the Death and Resurrection of Jesus Christ. Baptism is the way to citizenship His teachings are His laws and His emissaries are His Church. The calamity is the end of the world.

Now when you consider that, the knowing refusal to accept God or His Plan or His Baptism or His Laws or His Church is not a thing of no importance . . . it is the rejection of God, the refusal to accept His reaching out to us to save us.

God will judge us with Love and Mercy and Justice. But the person who refuses to accept God's Love and Mercy will face what's left . . . His justice. God doesn't withdraw it. The sinner refuses it in this case. Since Heaven is the place of God's love and mercy, where can the person who refuses it go? God will not force it on the person.

The only place left is the place outside Heaven . . . the ruins. Hell. Hell isn't a final failing grade for people who aren't "nice enough." It's the choice of the person who knowingly refuses God.

That's why the Church can say God is Love and Mercy—and say Hell exists, and not contradict herself.

More Thoughts on Judging

I have a friend who on occasion asks questions about the Catholic faith that on the surface seem simple, but on reflection actually have fascinating implications and makes me seek a deeper understanding of an aspect of the faith. This is another one of those times.  I imagine if it were not for his questions, my faith would be shallower and so would this blog. 

 

He asks me about the Pope's recent sermon on judgment in light of his strong words against the Mafia this weekend: 

 

The Pope himself just judged the actions of the mafia and excommunicated them. He must see that as a different form of judgment? 

 

In general,  the whole idea of not judging is a tough one to get my head around. Clearly, there are times that we should stand up against a wrong that is being done and clearly as Christians there are times when correcting a brother or sister is a duty. So when is "judging" allowable? And what is the Pope saying? 

 

It's a reasonable question. Judgment is a word which is equivocal (having more than one meaning). So if a person means judgment in one way while a second hears the word with another meaning, people will get confused. 

 

The meanings of Judgment are: 

 

Judgement (also judgment) 

  ■ noun 

    1      the ability to make considered decisions or form sensible opinions. 

      ▶      an opinion or conclusion. 

      ▶      a decision of a law court or judge. 

Catherine Soanes and Angus Stevenson, Concise Oxford English Dictionary (Oxford: Oxford University Press, 2004). 

 

So, Judgment can mean discernment on one hand, and making a ruling on the other. How does Jesus intend it to be understood? 

 

In the Gospel reading for today, we see Matthew 7:1-5: 

 

¹ “Stop judging, that you may not be judged. ² For as you judge, so will you be judged, and the measure with which you measure will be measured out to you. ³ Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own eye? ⁴ How can you say to your brother, ‘Let me remove that splinter from your eye,’ while the wooden beam is in your eye? ⁵ You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.  

 

New American Bible, Revised Edition (Washington, DC: The United States Conference of Catholic Bishops, 2011), Mt 7:1–5. 

 

If we interpret judging in this part of the Gospel to mean "the ability to make considered conclusions" about the right and wrong of an act, then that leads to the absurd conclusion that Jesus contradicts himself (Remember Matthew 11:21 and Matthew 23:13-36 shows Jesus making some very strong denunciations of wrongdoers). He warns us to do good and avoid evil. We cannot do that without making considered conclusions about what acts are good and what acts are evil. 

 

So much for the modern relativist interpretation. 

 

But, if we consider the passage to mean "Don't think of yourself as having the authority to determine how God will ultimately sentence this man or woman, don't think you can just write off and ostracize the sinner. You have don't have the authority to judge. Instead you have the obligation to speak out so the person repents (read Ezekiel 33. God warns us that we can't be silent in the face of evil). 

 

So we can't write off the Catholic politicians who cause scandal. It may turn out that after we try to bring them back, they refuse us, but that doesn't free us from the obligation to try (See Ezekiel 33:7-9). The Christian has to let himself be the tool for God’s grace to reach out to the people of the world who do evil. We can’t be like Jonah in the Old Testament who took off in the opposite direction to avoid giving God’s warning to Nineveh.   

 

So, to use the recent denunciation of the crimes of the Mafia as an example, I see Pope Francis saying IF you do not repent, THEN you will be damned. The judging would say “This person is not repenting. Therefore he is damned.”  What Pope Francis is saying is judging in the proper sense. He's not writing off the members of this Mafia family as irredeemable. he sees them as in need of salvation and uses his authority as the Vicar of Christ to authoritatively warn them that their actions are in contradiction to the faith they belong to but ignore.   

 

Or consider another example. On rare occasions, we get a person who gets it in his head that it is OK to target an abortionist for murder. Abortion is wrong. Warning the abortionist that abortion is wrong is not judging in the sense that Christ condemned. Telling him or her that they can repent and turn their lives around is not judgment... 

 

...but deliberately targeting the individual for murder is being judgmental. It's determining that the abortionist will never change his or her ways and so it is better to kill the person than to try to convert the person. 

 

The existence of people like Bernard Nathanson and Abby Johnson are examples of why the killing of abortionists is wrong. We cannot know who will repent and who will not. But the reason Jesus forbids us to tear up the weeds is that we might tear up some of the wheat with them:

²⁴ He proposed another parable to them. “The kingdom of heaven may be likened to a man who sowed good seed in his field. ²⁵ While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off. ²⁶ When the crop grew and bore fruit, the weeds appeared as well. ²⁷ The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’ ²⁸ He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ ²⁹ He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them. ³⁰ Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.” ’ ”

 

New American Bible, Revised Edition (Washington, DC: The United States Conference of Catholic Bishops, 2011), Mt 13:24–30.

Consider also that if Jesus meant judging in the sense of "the ability to make considered conclusions," then there would be no way to warn a person of evil. Ezekiel 33 would be nonsense. But if Jesus meant it in the sense of  "Don't presume to know the ultimate fate of these men and woman," then the Pope's actions are quite prophetic in the true sense of the word. He's warning these men and women that their actions will have consequences: IF you do not repent, THEN you will not be saved.  

 

The Judging condemned by Jesus removes the IF... THEN, and changes it to "You do not repent. Therefore you will not be saved. So I'm going to write you off as a loss." 

 

All of us have the beam in our eye where we must face the warning: IF you do not repent, THEN you will not be saved. If we do not acknowledge and deal with this beam—our own need to repent—how can we guide someone else to repent? 

 

Hopefully, this is shows that Pope Francis does not contradict himself when on one hand he warns the Mafia and on the other hand speaks against judging. He calls for us to intercede for the sinner as Jesus intercedes for us, but not to take God's role and condemn and carry out the sentence. 

More Thoughts on Judging

I have a friend who on occasion asks questions about the Catholic faith that on the surface seem simple, but on reflection actually have fascinating implications and makes me seek a deeper understanding of an aspect of the faith. This is another one of those times.  I imagine if it were not for his questions, my faith would be shallower and so would this blog. 

 

He asks me about the Pope's recent sermon on judgment in light of his strong words against the Mafia this weekend: 

 

The Pope himself just judged the actions of the mafia and excommunicated them. He must see that as a different form of judgment? 

 

In general,  the whole idea of not judging is a tough one to get my head around. Clearly, there are times that we should stand up against a wrong that is being done and clearly as Christians there are times when correcting a brother or sister is a duty. So when is "judging" allowable? And what is the Pope saying? 

 

It's a reasonable question. Judgment is a word which is equivocal (having more than one meaning). So if a person means judgment in one way while a second hears the word with another meaning, people will get confused. 

 

The meanings of Judgment are: 

 

Judgement (also judgment) 

  ■ noun 

    1      the ability to make considered decisions or form sensible opinions. 

      ▶      an opinion or conclusion. 

      ▶      a decision of a law court or judge. 

Catherine Soanes and Angus Stevenson, Concise Oxford English Dictionary (Oxford: Oxford University Press, 2004). 

 

So, Judgment can mean discernment on one hand, and making a ruling on the other. How does Jesus intend it to be understood? 

 

In the Gospel reading for today, we see Matthew 7:1-5: 

 

¹ “Stop judging, that you may not be judged. ² For as you judge, so will you be judged, and the measure with which you measure will be measured out to you. ³ Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own eye? ⁴ How can you say to your brother, ‘Let me remove that splinter from your eye,’ while the wooden beam is in your eye? ⁵ You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.  

 

New American Bible, Revised Edition (Washington, DC: The United States Conference of Catholic Bishops, 2011), Mt 7:1–5. 

 

If we interpret judging in this part of the Gospel to mean "the ability to make considered conclusions" about the right and wrong of an act, then that leads to the absurd conclusion that Jesus contradicts himself (Remember Matthew 11:21 and Matthew 23:13-36 shows Jesus making some very strong denunciations of wrongdoers). He warns us to do good and avoid evil. We cannot do that without making considered conclusions about what acts are good and what acts are evil. 

 

So much for the modern relativist interpretation. 

 

But, if we consider the passage to mean "Don't think of yourself as having the authority to determine how God will ultimately sentence this man or woman, don't think you can just write off and ostracize the sinner. You have don't have the authority to judge. Instead you have the obligation to speak out so the person repents (read Ezekiel 33. God warns us that we can't be silent in the face of evil). 

 

So we can't write off the Catholic politicians who cause scandal. It may turn out that after we try to bring them back, they refuse us, but that doesn't free us from the obligation to try (See Ezekiel 33:7-9). The Christian has to let himself be the tool for God’s grace to reach out to the people of the world who do evil. We can’t be like Jonah in the Old Testament who took off in the opposite direction to avoid giving God’s warning to Nineveh.   

 

So, to use the recent denunciation of the crimes of the Mafia as an example, I see Pope Francis saying IF you do not repent, THEN you will be damned. The judging would say “This person is not repenting. Therefore he is damned.”  What Pope Francis is saying is judging in the proper sense. He's not writing off the members of this Mafia family as irredeemable. he sees them as in need of salvation and uses his authority as the Vicar of Christ to authoritatively warn them that their actions are in contradiction to the faith they belong to but ignore.   

 

Or consider another example. On rare occasions, we get a person who gets it in his head that it is OK to target an abortionist for murder. Abortion is wrong. Warning the abortionist that abortion is wrong is not judging in the sense that Christ condemned. Telling him or her that they can repent and turn their lives around is not judgment... 

 

...but deliberately targeting the individual for murder is being judgmental. It's determining that the abortionist will never change his or her ways and so it is better to kill the person than to try to convert the person. 

 

The existence of people like Bernard Nathanson and Abby Johnson are examples of why the killing of abortionists is wrong. We cannot know who will repent and who will not. But the reason Jesus forbids us to tear up the weeds is that we might tear up some of the wheat with them:

²⁴ He proposed another parable to them. “The kingdom of heaven may be likened to a man who sowed good seed in his field. ²⁵ While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off. ²⁶ When the crop grew and bore fruit, the weeds appeared as well. ²⁷ The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’ ²⁸ He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ ²⁹ He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them. ³⁰ Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.” ’ ”

 

New American Bible, Revised Edition (Washington, DC: The United States Conference of Catholic Bishops, 2011), Mt 13:24–30.

Consider also that if Jesus meant judging in the sense of "the ability to make considered conclusions," then there would be no way to warn a person of evil. Ezekiel 33 would be nonsense. But if Jesus meant it in the sense of  "Don't presume to know the ultimate fate of these men and woman," then the Pope's actions are quite prophetic in the true sense of the word. He's warning these men and women that their actions will have consequences: IF you do not repent, THEN you will not be saved.  

 

The Judging condemned by Jesus removes the IF... THEN, and changes it to "You do not repent. Therefore you will not be saved. So I'm going to write you off as a loss." 

 

All of us have the beam in our eye where we must face the warning: IF you do not repent, THEN you will not be saved. If we do not acknowledge and deal with this beam—our own need to repent—how can we guide someone else to repent? 

 

Hopefully, this is shows that Pope Francis does not contradict himself when on one hand he warns the Mafia and on the other hand speaks against judging. He calls for us to intercede for the sinner as Jesus intercedes for us, but not to take God's role and condemn and carry out the sentence.