Truth, Righteousness, and the Confession of Sins
In the Hebrew Catholic perspective, this second stage is inseparably linked to emet— the Hebrew word for truth. It is not a mere intellectual understanding of abstract truths but a deep, experiential knowledge of one’s own spiritual condition, the reality of life, sexuality, the human person, and, most significantly, the heart's disposition toward God. Here, truth is understood as the lived experience of righteousness (tzaddik), which calls the individual to walk in carefulness and attentiveness to the movements of the heart.
This carefulness or watchfulness is crucial to the second stage of the spiritual journey. It is the state of vigilance that ensures one is constantly turning toward God, maintaining purity of heart, and avoiding the traps of sin and deceit that may obscure one's vision of the Divine. It is the stage of teshuvah, the Hebrew word for repentance or return, in which the soul is cleansed and redirected toward God. The individual engages in teshuvah by acknowledging their sins and humbling themselves before the Divine Presence. This is where the sacrament of Confession or Reconciliation becomes a pivotal aspect of the spiritual life. In this sacrament, the individual is given the grace to face the truth of their failings and sins and to be reconciled to God through the absolution given by the priest, a minister of Yeshua’s mercy.
The second level emphasizes the importance of naming one's sins and confessing them with sincerity, which lays the groundwork for the soul’s purification and transformation. Through this process, the individual moves closer to discovering their true identity in Christ, the true name of the person as revealed through the Divine. This "name" is not simply a label but an identity rooted in the mystery of God's love and grace.
The Role of Confession and Repentance
The act of confession and repentance is central to the second stage and marks the transition from sinfulness to righteousness. Yeshua’s exhortation to His disciples, “Would you not watch one hour with me?” (Mark 14:37), becomes the call for Christians to engage in vigilant, prayerful watchfulness over their hearts and lives. The Christian is called to be a watchman (notzrim), guarding their heart from the influences of sin and distractions and remaining steadfast in their commitment to truth and righteousness. This reflects the nature of the first sorrowful mystery of the Rosary, the Agony in the Garden, in which Christ, as the Suffering Messiah (Mashiach ben Yosef), takes upon Himself the sins of the world. In this act of ultimate humility and obedience, Christ models for the believer the importance of confession, repentance, and turning one's heart back to God.
In the Mass, this second level is reflected in the rite of Confession, where the faithful are invited to confess their sins before the Lord. It is a moment of self-examination, where the individual is called to confront the reality of their failings and to seek reconciliation with God. Through this sacrament, the grace of teshuvah— the turning of the heart back to God — becomes an embodied experience, connecting the believer to the cleansing power of Christ’s Passion.
The Mystery of the Visitation
This second level also ties into the Joyful Mysteries of the Rosary, particularly the second mystery — the Visitation of Miriam (Mary) to her cousin Elisheva (Elizabeth). As Miriam, the Mother of God, enters the house of Elisheva, the baby John the Baptist leaps in his mother’s womb in recognition of the Divine Presence within Miriam. Elisheva, moved by the Holy Spirit, exclaims: “Blessed are you among women, and blessed is the fruit of thy womb” (Luke 1:42). At this moment, Elisheva acknowledges the truth of the Divine reality, recognizing the truth of God incarnate within Miriam.
This moment of recognition, however, is not only one of joy but also one of humble acknowledgment of sin. In response to this blessing, Miriam speaks the Magnificat, acknowledging her own humble state before God: “My soul magnifies the Lord, and my spirit rejoiceth in God my Savior, for he hast looked with favor on the lowliness of his handmaid” (Luke 1:46-48). In the Hebrew Catholic tradition, this mirrors the process of teshuvah, where the soul, in the face of Divine truth, is humbled and made aware of its need for salvation and purification.
The Righteousness of Joseph and the Light of Life
In this second level, the figure of Joseph, the righteous man (tzaddik), plays a key role. Joseph’s purity and righteousness are emblematic of the soul’s striving toward holiness and carefulness of heart. His example becomes a model for the believer, showing how to remain faithful to God’s call even in the midst of trial and uncertainty. This is the level of guarding the loins with purity, a metaphor for the cultivation of moral and spiritual integrity. It is also the stage in which the believer begins to experience the Light of Life (Chaim), the illuminating presence of Christ in the soul, which leads to transformation and renewal.
As Joseph guards his integrity and purity, so too does the believer seek to protect their own hearts from the corruption of sin. The heart must remain vigilant and steadfast, guided by righteousness and humility, in order to reflect the purity of the Divine Heart.
Conclusion: The Spiritual Watchman and the Path to Righteousness
In sum, the second level of the spiritual journey in the Hebrew Catholic tradition is one of knowing thyself in the truth of God. It is a process of confession, repentance, and transformation, in which the believer faces the truth of their own sinfulness and, through the grace of Christ, is restored to righteousness. This stage is foundational for the Eucharistic life, as it prepares the soul to enter into deeper union with the Divine Heart. Through watchfulness, carefulness, and purity, the soul begins to align itself with the Divine Will and the truth of God’s love and mercy. This is the stage of teshuvah, the prayer of return, in which the believer’s heart turns back to God, ready to enter more fully into the Divine Presence and partake in the mystery of the Eucharist.
Footnotes:
Mark 14:37, New Revised Standard Version.
Luke 1:42-48, New Revised Standard Version.
Matthew 1:19-25, where Joseph is described as a tzaddik, a righteous man.
Catechism of the Catholic Church, 1440-1442, concerning the Sacrament of Reconciliation.
"Teshuvah," in The Oxford Dictionary of the Jewish Religion, edited by Rabbi Dr. Richard H. H. Shryock, 1986.