Study and Meditations on this Sunday's Scripture Readings: February 20, 2011

[Fidelis]

Other thoughts and commentary on the Gospel Reading:

**38 "You have heard that it was said: **His hearers were all Jews who knew the Old Testament.
**
‘An eye for an eye and a tooth for a tooth.’: **This quotes a legal rule called *lex talion *(meaning “such” or “same”) regulating revenge and retaliation for damages (Exodus 21:22-25); Leviticus 24:20; Deuteronomy 19:21). The law of revenge was an ancient custom of the Near East that protected individuals by obliging the next of kin to avenge injury or murder or to purchase back property in order to pay the debts of a kinsman (the Hebrew word *goel *means “kinsman-redeemer”). It sounds very harsh to us today, and we may wonder how God could permit it. But it was rather a restriction on the practices of a primitive society, where there was no central authority or courts of law and where each one took the law into his own hands. So this *lex talionis *prevented men from vindictiveness—the injured could inflict only an injury equal to the one suffered. The laws of the Pentateuch are actually restrictions that limit the injury inflicted by the avenger to injury proportionate to the damage done by the aggressor (only one eye, not two). When first introduced, it constituted genuine moral progress. By the time of Jesus the rabbis already felt it too harsh and began the process of commuting the penalty to fines, but the principle of corresponding restitution remained dominant in legal thinking.

**39 But I say to you: **Our Lord is now abrogating any permission for revenge allowed by the Mosaic law.
**
offer no resistance to one who is evil: A Christian must forgive those who injure him and not retaliate even in the restricted form of the lex talionis. This would seem to exclude one’s right to self-defense, except possibly in the case of a threat to one’s own life. But even in this case only such defense is permitted as would save one’s life, not going as far as taking the unjust aggressor’s life. The example Christ gives is a bodily injury, not an attempt on one’s life. Furthermore, our Lord is teaching the perfection of Christianity here, as the following examples show.

*When someone strikes you on (your) right cheek, turn the other one to him as well: *Striking the right cheek with the back of the hand is considered particularly dishonoring (Lamentations 3:30). When one who could retaliate refuses to do so and submits instead to further injury, his example of perfect Christian forbearance will move his unjust aggressor to shame and repentance. In this way the true Christian will have turned an enemy into a brother.

**40 If anyone wants to go to law with you over your tunic, hand him your cloak as well: **Having addressed the law of revenge, Jesus now tells the disciples not to meet legal action with legal action, but to yield what is contested and even beyond what is contested. The tunic is a long shirt worn next to the body, and the cloak is a heavier outer garment that protects against the cold and rain. These were normally the only two garments worn by the Palestinian peasant. In Exodus 22:25-26 the creditor who takes the cloak in pledge is directed to return it at sundown so that the debtor may have covering for the night. A poor man who cannot pay some debt and has his coat or ordinary daily dress confiscated, should not only yield it up willingly but should offer his cloak (the outer garment which protected him from rain and cold by day and was his covering at night) as well. Only a very hard-hearted creditor would fail to be moved by such a gesture, but the point of the counsel is to give an example of perfect resignation and detachment from any animosity.

Concluded on the next post…

 

[Fidelis]

**41 Should anyone press you into service for one mile, go with him for two miles: **Forced labor or service was a part of the contribution of the subjects of ancient states to the government. Roman garrisons had the right to requisition the property and services of the native population. Unjust though this enforced labor may be, do not resent it but rather do more than asked.

**42 Give to the one who asks of you, and do not turn your back on one who wants to borrow: **The theme of giving to beggars and borrowers goes beyond the scope of non-resistance to evil to advocate general kindness, forbearance, generosity, and an open attitude toward people.

**43 "You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’: **The precept of the love of one’s neighbor is quoted from Leviticus 19:18 (our 1st reading); the precept of hating one’s enemy is not found in the Old Testament, nor is it a summary of rabbinical teaching. The “neighbor” of the love commandment however was understood to be one’s countryman, it did not extend past national bounds. The enemy is specified in Matthew as the persecutor, probably a reflection of the experience of the early Church.

**44 But I say to you, love your enemies, and pray for those who persecute you: **Pray for their conversion. He gave an example of this when dying on the cross.

**45 that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust: **The disciples are to show the same indifference to who is friend and who is enemy that God shows in the distribution of sunshine and rain; in exhibiting this godlike providence they vindicate their title as sons of God.

**46 For if you love those who love you, what recompense will you have?: **This is only a natural inclination, it is not the virtue of charity. Even sinners and Gentiles who never heard of God do this.

**Do not the tax collectors do the same? 47 And if you greet your brothers only, what is unusual about that? Do not the pagans do the same?: **Matthew uses terms that identify two despised classes among the Jews: the Gentiles (pagans), and the tax collectors.

48 So be perfect, just as your heavenly Father is perfect: By this kind of love the disciples will be perfect as the heavenly Father is perfect. This final verse is taken from Deuteronomy 18:3 and Leviticus 19:2 where the word “holy” is used. “Perfect” represents the Hebrew word for “whole” or “integral”; it is the love of one’s enemies that assures the integrity of Christian morality and distinguishes it from merely ethical morality.

True Christians must strive to imitate their infinitely loving, infinitely merciful and forgiving Father. They will fall very, very short of reaching any such perfection, but all God and Christ expect of them is that they will go as far as they can in keeping the Christian mode of life.

 

[Fidelis]

There are numerous Catechism of the Catholic Church paragraphs referencing Matthew 5:38-48. You can find them quoted in full here:

The Cross Reference

 

[Crumpy]

WOW. What a lot to post!

On the “easy” or"basic" side of Sunday’s readings there are some essential points to grasp:

The Universal Call to Holiness

Yup, here it is. Be holy like God. This is something that we all probably would agree with and say, yeah, but…

I find it hard to go 15 minutes without sinning, when I try to concentrate on that task. How do I get there?

Wisdom

What I learned new this year is what wisdom is (I think). Spiritual wisdom is learning to obey God’s commands (to put it one way) or to live the life that He wants us to live.

These readings focus on as Fidelis (you) have pointed out – God and neighbor.
The basic or fundamental things in our life.

And, we can’t say we love God unless we love our neighbor as well.

Spirituality

I spent years chipping away at Bible studies, but I discovered in the last year that I think I was really looking for ways to develop my own spirituality - closeness to God.

I picked up a couple books on spirituality and they are very inspirational. One was a Jewish book on spirituality and the second, which I’m just getting into, is a Catholic book on spirituality.

The thing that I notice in both of them is that they try to work on spirituality very slowly, one step at a time. And, they don’t quote stretches of scripture, usually it is just a verse at a time. They pull that verse apart to consider all that it means.

For example, Jesus said that no one could be his disciple unless they deny themselves and take up their cross and follow him. This is one of those verses that could occupy us for a lifetime. It surely applies to me.

Actually, I have about six books on spirituality as it turns out. I skimmed through Dietrich Bonhoeffer’s book on The Cost of Discipleship and I was looking through it last night. It’s a very deep treatment of the subject. There are some obvious and some subtle anti-Catholic ideas in there, but the scriptural meditations are useful (my bishop told me he had read it).

Thanks, again, Fidelis, for pulling this together. These are major topics.

 

[Fidelis]

WOW. What a lot to post!

On the “easy” or"basic" side of Sunday’s readings there are some essential points to grasp:

The Universal Call to Holiness

Yup, here it is. Be holy like God. This is something that we all probably would agree with and say, yeah, but…

I find it hard to go 15 minutes without sinning, when I try to concentrate on that task. How do I get there?

The thing that struck me about the first reading is that it was first directed to God’s people in the OT. Given the fact they they did not as yet have the fullness of revelation at that time and were not given the means of grace we are blessed with, these are some pretty hard commandments to keep. Yet God did expect that they could at least make a good will attempt to fulfill it, or he would not have given them the commandment.

Wisdom

What I learned new this year is what wisdom is (I think). Spiritual wisdom is learning to obey God’s commands (to put it one way) or to live the life that He wants us to live.

These readings focus on as Fidelis (you) have pointed out – God and neighbor.
The basic or fundamental things in our life.

And, we can’t say we love God unless we love our neighbor as well.

It is especially significant to me that, in the context of the second reading, the wisdom St. Paul is referring to is the God’s wisdom that is found in the Cross (read 1 Corinthians chapters 1-3 leading up to this reading). This same wisdom is foolishness to the world-- and it still is today, including to some Christians.

Spirituality

I spent years chipping away at Bible studies, but I discovered in the last year that I think I was really looking for ways to develop my own spirituality - closeness to God.

I picked up a couple books on spirituality and they are very inspirational. One was a Jewish book on spirituality and the second, which I’m just getting into, is a Catholic book on spirituality.

The thing that I notice in both of them is that they try to work on spirituality very slowly, one step at a time. And, they don’t quote stretches of scripture, usually it is just a verse at a time. They pull that verse apart to consider all that it means.

For example, Jesus said that no one could be his disciple unless they deny themselves and take up their cross and follow him. This is one of those verses that could occupy us for a lifetime. It surely applies to me.

Actually, I have about six books on spirituality as it turns out. I skimmed through Dietrich Bonhoeffer’s book on The Cost of Discipleship and I was looking through it last night. It’s a very deep treatment of the subject. There are some obvious and some subtle anti-Catholic ideas in there, but the scriptural meditations are useful (my bishop told me he had read it).

Thanks, again, Fidelis, for pulling this together. These are major topics.

You’re welcome. It’s my pleasure, but I hope also to God’s glory.

 

[Fidelis]

Some questions on the Gospel Reading for personal study and reflection:

* What was the original intent of “an eye for an eye”? How is this law being perverted? What qualities should replace those desires for revenge?

* Although the standards Jesus gives are not a new law we must attain before God will have mercy on us, what do they suggest about the direction God wants us to grow after we have received his mercy? Which of these qualities do you want to cultivate most right now? How would your life be different as God helps you to do this?

* What “enemies” has God given you to love? How can you love them? Why does he command you to love them?

 

[Fidelis]

Here is a mediation on the Gospel Reading for practical application from Catholic Matters:

**APPLICATION: **The lesson we have to learn from today’s gospel hardly needs any emphasizing. We must, if we are truly Christian, forgive those who offend or injure us. We must love all men, whether they be friends or enemies. G. K. Chesterton says : “We are commanded to love our neighbors and our enemies; they are generally the same people.” This is very true for all of us. It is very easy for me to love (in a theoretical way) all Japanese, Chinese, Russians and most Europeans—they never come in contact with me and never tread on my corns. But it is my neighbors, those among whom I live and work, who are liable to injure me and thus become my enemies.

Charity begins at home, because it is here that it can and should be learned and practiced. It is first and foremost necessary for Christian peace in the home. Husband and wife must learn to understand and tolerate each other’s imperfections and faults. If one offends in what the other would regard as something serious, the offended one should not demand an apology but should show forgiveness before the other has humbly to apologize. No two persons in the world, not even identical twins, can agree on all things, so it is vain and unrealistic to expect even one’s married partner to agree with one in all points. Christian charity alone can cover the multitude of faults of both partners.

If there is peace and harmony between husband and wife, as there will be if both are truly charitable, the children will learn too to be understanding and forgiving. Such a home will be a truly happy home even if it has little of the world’s riches.

Our charity must spread from the home to our neighbors—to all those with whom we have contact. It is easy to get on with most people, but in every neighborhood and in every village or town there will always be those who are difficult. There will be the dishonest, the tale-bearers, the quarrelsome, the critic of everyone and everything. It is when we have dealings with such people that all our Christian charity is necessary. Most likely we will never be able to change their ways of acting, but charity will enable us to tolerate their faults and will move us to pray for their eternal welfare.

Life for many, if not for most people, has many dark, gloomy and despairing moments. The man or woman who is moved by true Christian charity can bring a beam of sunshine, a ray of hope, into the lives of these people. Fr. Faber in a booklet on kindness has a poem which we could all learn and practice with great profit for ourselves and for a neighbor in need of kindness. He says:

• "It was but a sunny smile,
  And little it cost in the giving,
  But it scattered the night like the
  morning light
  And made the day worth living.

It was but a kindly word,
A word that was lightly spoken,
Yet not in vain for it chilled the pain
Of a heart that was nearly broken.

It was but a helping hand,
And it seemed of little availing,
But its clasp was warm, it saved from
harm

A brother whose strength was failing."*

Try the sunny smile of true love, the kindly word of Christian encouragement, the helping hand of true charity, and not only will you brighten the darkness and lighten the load of your brother but you will be imitating in your own small way the perfect Father of love who is in heaven.

 

[Fidelis]

From the Daily Scripture Readings & Meditation website:

"Be perfect, as your heavenly Father is perfect"

Scripture: Matthew 5:38-48

38 "You have heard that it was said, An eye for an eye and a tooth for a tooth.' 39 But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; 40 and if any one would sue you and take your coat, let him have your cloak as well; 41 and if any one forces you to go one mile, go with him two miles. 42 Give to him who begs from you, and do not refuse him who would borrow from you. 43 "You have heard that it was said, You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect, as your heavenly Father is perfect.
**
Meditation: **If someone insults you or tries to take advantage of you, how do you respond? Do you repay in kind? Jesus approached the question of just retribution with a surprising revelation of God’s intention for how we should treat others, especialy those who mistreat us. When Jesus spoke about God’s law, he did something no one had done before. He gave a new standard based not just on the requirements of justice – giving each their due – but based on the law of grace and love. Jesus knew the law and its intention better than any jurist or legal expert could imagine. He quoted from the oldest recorded law in the world: If any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe (Exodus 21:23-25). Such a law today seems cruel, but it was meant to limit vengeance as a first step towards mercy. This law was not normally taken literally but served as a guide for a judge in a law court for assessing punishment and penalty (see Deuteronomy 19:18). The Old Testament is full of references to the command that we must be merciful: You shall not take vengeance or bear any grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD (Leviticus 19:18). If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink (Proverbs 25:21). Do not say, “I will do to him as he has done to me; I will pay the man back for what he has done” (Proverbs 24:29). Let him give his cheek to the smiter, and be filled with insults (Lamentations 3:30).

Jesus does something quite remarkable and unheard of. He transforms the law of mercy with grace and loving-kindness. Jesus also makes clear that there is no room for retaliation. We must not only avoid returning evil for evil, but we must seek the good of those who wish us ill. Do you accept insults, as Jesus did, with no resentment or malice? When you are compelled by others to do more than you think you deserve, do you insist on your rights, or do you respond with grace and cheerfulness?

What makes Christians different from others and what makes Christianity distinct from any other religion? It is grace – treating others, not as they deserve, but as God wishes them to be treated – with loving-kindness and mercy. God is good to the unjust as well as the just. His love embraces saint and sinner alike. God seeks our highest good and teaches us to seek the greatest good of others, even those who hate and abuse us. Our love for others, even those who are ungrateful and selfish towards us, must be marked by the same kindness and mercy which God has shown to us. It is easier to show kindness and mercy when we can expect to benefit from doing so. How much harder when we can expect nothing in return. Our prayer for those who do us ill both breaks the power of revenge and releases the power of love to do good in the face of evil. How can we possibly love those who cause us harm or ill-will? With God all things are possible. He gives power and grace to those who believe and accept the gift of the Holy Spirit. His love conquers all, even our hurts, fears, prejudices and griefs. Only the cross of Jesus Christ can free us from the tyranny of malice, hatred, revenge, and resentment and gives us the courage to return evil with good. Such love and grace has power to heal and to save from destruction. Do you know the power of Christ’s redeeming love and mercy?

Was Jesus exaggerating when he said we must be perfect as our heavenly Father is perfect? The original meaning of “perfect” in Aramaic is “completeness” or “wholeness – not lacking in what is essential.” God gives us every good gift in Jesus Christ so that we may not lack anything we need to do his will and to live as his sons and daughters (2 Peter 1:3). He knows our weakness and sinfulness better than we do. And he assures us of his love, mercy, and grace to follow in his ways. Do you want to grow in your love for God and for your neighbor? Ask the Holy Spirit to change and transform you in the image of the Father that you may walk in the joy and freedom of the gospel.
*
“Lord Jesus, your love brings freedom and pardon. Fill me with your Holy Spirit and set my heart ablaze with your love that nothing may make me lose my temper, ruffle my peace, take away my joy, nor make me bitter towards anyone.” *

 

[Fidelis]

From Dr. Scott Hahn at the St.Paul Center for Biblical Theology:

Holy as God

Readings:
Leviticus 19:1–2, 17–18
Psalm 103:1–4, 8, 10, 12–13
1 Corinthians 3:16–23
Matthew 5:38–48

We are called to the holiness of God. That is the extraordinary claim made in both the First Reading and Gospel this Sunday.

Yet how is possible that we can be perfect as our Father in heaven is perfect?

Jesus explains that we must be imitators of God as his beloved children (Eph. 5:1–2).

As God does, we must love without limit—with a love that does not distinguish between friend and foe, overcoming evil with good (see Rom. 12:21).

Jesus himself, in his Passion and death, gave us the perfect example of the love that we are called to.

He offered no resistance to the evil—even though he could have commanded twelve legions of angels to fight alongside him. He offered his face to be struck and spit upon. He allowed his garments to be stripped from him. He marched as his enemies compelled him to the Place of the Skull. On the cross he prayed for those who persecuted him (see Matt. 26:53–54, 67; 27:28, 32; Luke 23:34).

In all this he showed himself to be the perfect Son of God. By his grace, and through our imitation of him, he promises that we too can become children of our heavenly Father.

God does not deal with us as we deserve, as we sing in this week’s Psalm. He loves us with a Father’s love. He saves us from ruin. He forgives our transgressions.

He loved us even when we had made ourselves his enemies through our sinfulness. While we were yet sinners, Christ died for us (see Rom. 5:8).

We have been bought with the price of the blood of God’s only Son (see 1 Cor. 6:20). We belong to Christ now, as St. Paul says in this week’s Epistle. By our baptism, we have been made temples of his Holy Spirit.

And we have been saved to share in his holiness and perfection. So let us glorify him by our lives lived in his service, loving as he loves.

 

[Fidelis]

From “The Word Among Us” magazine:

**“Love your enemies.” **(Matthew 5:44)

Can you picture getting to heaven, and the first person you meet is the one you liked least on earth? It’s possible. After all, God loves that person just as much as he loves you. Or what about all the evil characters you’ve read about in the Bible— people like Pharaoh, or Jezebel, or King Herod? They don’t fall outside the scope of God’s loving intentions either. What God wants for you is what he also wants for your aggravating neighbor, as well as history’s worst tyrants—that they be “perfect, just as your heavenly Father is perfect” (Matthew 5:48).

Here’s another surprise: Your enemy can help you move toward that daunting goal of perfection. Jesus’ command to be perfect appears right after he explains how to treat those who hate us: “Love your enemies, and pray for those who persecute you, that you may be children of your heavenly Father” (Matthew 5:44-45). In other words, if you want to be perfect, begin by loving your enemies.

Are you thinking, “This is too much”? Of course it is! It’s beyond human powers—or it would be, if Jesus hadn’t suffered and died for us.

Try to cooperate with the Lord today. Instead of harboring spiteful thoughts, say a short prayer for someone who provokes you. Think about whether there are other people you should be loving more than you do—not “enemies” exactly but people you may take for granted, look down on, or consider undeserving.

Start with those you live and work with. Pay attention to the thoughts that cross your mind as you read the newspaper or see a homeless person on the street. Ask God’s forgiveness when you discover your failures. Take advantage of every invitation to love, and the perfection of God will begin to shine out in you.

“Thank you, Father, for creating me for your love. Today, let me accept your transforming grace and take another step toward the perfection to which you are calling me.”

Questions for Reflection or Group Discussion

1. In the first reading from Leviticus 19, the Lord commands us to: “Be holy, for I, the LORD your God, am holy.” He then provides some commands on how to be holy including: “You shall not bear hatred for your brother or sister in your heart” and “You shall love your enemy as yourself.” How are you doing in living up to these commands? What steps can you take to do better?

1. In the Responsorial Psalm, we hear these words regarding the Lords forgiveness and mercy: “He pardons all your iniquities, heals all your ills” and “He redeems your life from destruction, crowns you with kindness and compassion.” In what ways have you experienced the Lord’s forgiveness and mercy? How has it impacted your own ability to forgive others as the Lord has forgiven you?

1. In the second reading, St. Paul tells us that we are “the temple of God” and “the Spirit of God dwells in you.” He goes on to say that “the temple of God, which you are, is holy.” What role does the Holy Spirit, the love of God poured into our hearts (Romans 5:5), play in how you love and forgive others?

1. The Gospel reading presents us with these daunting commands: “love your enemy” and “be perfect, just as your heavenly Father is perfect.” Why is it necessary to personally know and experience the Lord’s love and forgiveness, in order to forgive those who have wronged you?

1. In the meditation, we hear these words: “Your enemy can help you move toward that daunting goal of perfection. Jesus’ command to be perfect appears right after he explains how to treat those who hate us: “Love your enemies, and pray for those who persecute you, that you may be children of your heavenly Father” (Matthew 5:44-45). What do these words mean to you?

1. Take some time to pray that you would experience more deeply your heavenly Father’s transforming love and grace. Use the prayer at the end of the meditation as the starting point.

 

[Fidelis]

The Cycle of Violence and Retribution Ends With Me – A Meditation on the Gospel for the 7th Sunday of the Year
By: Msgr. Charles Pope

In today’s Gospel the Lord is teaching us, by his grace, to break the cycle of retribution and hatred. When someone harms me I may well experience anger. And in my anger I may well seek to get back at the offender. If I do that, then Satan has two victories and brought the anger and retribution to a new level. And most likely the one who originally harmed me will take exception to my retribution and inflict more harm on me. And so the cycle continues and escalates. Satan loves this.

**Break the Cycle – **But the Lord has dispatched us on to the field to turn the game around and break the cycle of retribution and hatred. In effect the “play” he wants us to execute is the “it ends with me” play.

**Don’t Play on Satan’s Team – **To simply hate those who hate me and get back at those who harm me is to work for Satan, to play on his team. Why do that?

To advance the ball for Jesus is to break the cycle of retribution and hatred by taking the hit and not returning it. By loving our enemy, we break the cycle of hate. By refusing retribution, we rob Satan of a double victory.

Recall the words of Dr. Martin Luther King:

Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction….The chain reaction of evil – hate begetting hate, wars producing more wars – must be broken, or we shall be plunged into the dark abyss of annihilation. (From Strength to Love, 1963)

Christ, living in us, wants to break the cycle.

The Necessity of Grace – Recall as well a point made in last Sunday’s reflection that these antitheses are pictures of the transformed human person. Jesus is describing here what happens to a person in whom he has begun to live, through his Holy Spirit. As such the verses that follow are a description before they are prescription. Jesus is not merely saying, “Stop being so thin-skinned, so easily offended, and so retaliatory. Stop hating people.” If that were the case we could easily be discouraged by these verses or merely write them off as some impossible ideal. No, the Lord is doing something far greater than giving us moralisms. He is describing what will increasingly happen to us as his grace transforms us.

With this in mind, let’s look at the particulars in Three Sections.

I. The first of the antitheses reads:

You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, offer no resistance to one who is evil. When someone strikes you on (your) right cheek, turn the other one to him as well. If anyone wants to go to law with you over your tunic, hand him your cloak as well. Should anyone press you into service for one mile, go with him for two miles. Give to the one who asks of you, and do not turn your back on one who wants to borrow.

Behind this text is the gift from the Lord of a generous heart. Ps 118:32 says* In the ways of your precepts I run O Lord for you have enlarged my heart.* It takes a large heart not retaliate, to go the extra mile, to give alms. The transformed mind and heart which Jesus gives is like this. It is a large heart, able to endure personal slights, and attacks, to refuse to retaliate. A large heart that easily lets go of personal possessions in pursuit of a higher goal. This is the essential vision of this antithesis.

That said, there are surely many questions that arise out of these sayings of Jesus. Most of these questions, however, emerge from seeing the Sermon as legal prescription rather than a descriptive example. Nevertheless, these are important questions.

• 1. What does it mean to offer no resistance to injury?

1. Does this mean that there is no place for a criminal justice system?
2. Should police forces be banned?
3. It there no place for national defense? An Armed Forces?
4. Should all punishment be banned?
5. Should bad behavior never be rebuked?
6. Am I required to let go of anything anyone asks for?
7. Do I always have to give away my money to beggars?
8. Is it always wise to give someone whatever they ask for?
9. Is it wise for me always to agree to help in every task that is asked of me?*

To answer some of these questions, we do well to recall that the Lord is speaking to us as individuals. Therefore, the State, which has an obligation to protect the innocent from foes within and without, may be required to use force to repel threats. Further, the State has an obligation to secure basic justice and may therefore be required to assign punishment for crimes committed. This has been the most common Catholic understanding of this text.

Pacifists, however, differ with the traditional approach and see in this antithesis of Jesus a prohibition of all restraint of evil through any physical repulsion. This would preclude, for most of them, any recourse to the use of military and any use of armed police.

Continued on the post below…

 

[Fidelis]

In answer to this, it will be noted that Scripture does not condemn military service in any explicit sense. Nor does it deny the right of the State to confer punishment. Consider some of the following New Testament references:

** 1. Luke 3:14 – **Soldiers also asked him (John the Baptist), “And we, what shall we do?” And he said to them, “Rob no one by violence or by false accusation, and be content with your wages.” – Note that John does not tell them to leave the military.
2. Roman soldiers often interacted with Jesus, New Testament texts often mention them (Mat 8, 27, Mark 15, Luke 7, 23, Acts 10 inter alia ) In no place are they condemned or is their military service called into question by Jesus.
**3. In John’s gospel Jesus acknowledges Pilate’s authority **(even though he exercises it wrongly). *Pilate therefore said to him, “You will not speak to me? Do you not know that I have power to release you, and power to crucify you?” Jesus answered him, “You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin.” *(Jn 19:11)
4. Paul acknowledges the power and right of the state to punish criminals even with capital punishment: Rom13:1ff – *Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer. Therefore one must be subject, not only to avoid God’s wrath but also for the sake of conscience. For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing.
*
Hence the New Testament does seem to accept that the state does have punitive powers for the common good.

But don’t miss the main point of Jesus – The more likely understanding of this antithesis is that Jesus speaks to us as individuals and testifies that, to the degree that we are transformed, we will not seek to retaliate or avenge personal injuries. Rather, due to our relationship with God the Father we will be content to leave such matters to God. As scripture testifies:* Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” *(Rom 12:19) Further and even more importantly, to the degree that Jesus lives in us we will simply be less easily offended at all. This is because our sense of our dignity is rooted in him, not what some mere mortal thinks, says or does.

Jesus goes on to give four examples of what he means by us becoming less vengeful and retaliatory:

**1. When someone strikes you on (your) right cheek, turn the other one to him as well. – **Being struck with the back of the hand was in ancient times (even now) a sign of disrespect. There is an intended humiliation when one strikes us on the cheek. But take note what Jesus does here! In the ancient world one struck with the right hand and this meant that being struck on one’s right cheek was to be struck with the inside of the hand. But, in turning the other cheek one would then be struck with the outside of the hand of the striker. This was an even worse indignity in the ancient world! But for the Christian in whom Christ is really living: who can really dishonor me? God is the source of my dignity, and no one can take it from me. By this grace I can let it pass since I have not, in fact, been stripped of my dignity. The world did not give me my dignity and the world cannot take it away. From this perspective Jesus is not offering us merely the grace to endure indignity, but the grace not to suffer or experience indignity at all.

Continued on the next post…

 

[Fidelis]

** 2. **If anyone wants to go to law with you over your tunic, hand him your cloak as well. – It was forbidden in ancient times to take the tunic of a person in pledge for a loan. Thus Jesus would seem to be using this example as a symbol for our rights. There are some people who are forever standing on their rights to this or that. They clutch their privileges and will not let them go even if the common good would require it. They will militantly go to law rather than suffer any infringement upon them. The true Christian thinks more of duties than rights, more of responsibilities than privileges. All this personal honor stuff etc. is unimportant when Christ lives in us. There are, to be sure, some rights necessary for the completion of our duties or for meeting our basic needs. It is unlikely Jesus has this in mind to forbid. But, as a general rule, Jesus is indicating that we can be freed of our obsession over “my rights,” “my dignity,” and also “my stuff.” We can be increasingly freed of anger when someone might even think to touch anything that is “mine.” The more we are detached from earthly possessions the less we get anxious or angry when these mere things are somehow threatened or used without our permission, or when our highly refined and dainty sense of our rights are trampled upon.
**3. **Should anyone press you into service for one mile, go with him for two miles. – It was legal for a Roman solider to press a person into service for one mile to carry things etc. Here too, some might be bent out of shape over such indignities. Jesus offers us a generous heart that will go the extra mile. Jesus came as the servant of all and as one who came to serve rather than be served. To the degree that he lives in us, we will willingly serve and not feel slighted that someone might have asked us to do something. Neither will we cop the “why me” attitude that commonly afflicts the ungenerous soul. The key gift here is a generous heart even when others do not always justly assign us our work or appreciate our efforts. This is of little concern for us since we work for God.
**4. ***Give to the one who asks of you, and do not turn your back on one who wants to borrow. – *Here too many questions arise related to indiscriminate giving. In some cases it may not be the wise thing to give money simply because someone asks. But don’t miss the main point here. The bottom line is that, when Jesus lives in us, we will be more generous. We will give cheerfully and assist others gladly. We will not be bent out of shape that someone has asked us for help. We may not always be able to help but our generous heart will not begrudge the beggar and we will remain cheerful in his presence and treat him or her with respect.

Here then is a description of a transformation of the mind and heart. We will view things differently. Not be so easily bent out of shape, retaliatory, vengeful. We will be more patient, more generous, less grasping, more giving. This is what happens when we live in a transformative relationship with Jesus.

II. The next antithesis is perhaps the most radical of all:

*You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, and pray for those who persecute you, that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust. For if you love those who love you, what recompense will you have? Do not the tax collectors do the same? And if you greet your brothers only, what is unusual about that? Do not the pagans do the same?
*
Concluded on the next post…

 

[Fidelis]

Here is the acid test, the hallmark of a true Christian: the love of one’s enemy. Note that Lord links this to being a true child of God. Why? Because God loves everyone and gives gifts of sun and rain to all. If then we are a “chip off the old block,” we will do the same. Anybody loves those who love them. But a Christian is fulfilling the Law and exceeding it.

If Christ lives in us then we will love even our enemy. Recall that Jesus loved us even when we hated him and killed him: And Jesus said, “Father, forgive them; for they know not what they do. (Luke 23:34) Further: While we were his enemies we were reconciled to God by the death of his Son (Rom 5:10)

We should be careful not to make love an abstraction. The Lord is talking about a real transformation of our hearts here. Sometimes we say dopey things like, “You don’t have to like everyone but you have to love them.” This turns love into something of an abstraction. God doesn’t just love me, he even likes me. The Lord is talking about a deep love that wills good things for the enemy. And more than willing good things, even works toward them.

We are called to have a compassion, understanding, even affection for those who hate us and will us evil. We may wonder how this can happen in us. How can we have affection for those who hate us?! Yet it can be so when Christ lives his life in us. We will good and do good to them who hate us just as Jesus did.

It is also important not to sentimentalize this love. Jesus loved his enemies (us) but did not coddle us. He spoke the truth to the Scribes and Pharisees of his day often forcefully and uncompromisingly. We are called to a strong love which wants the truth for everyone. Yet this testimony is also given with understanding and true (not false) compassion.

III. Finally the Lord says,
*
So be perfect, just as your heavenly Father is perfect.*

Here is the fundamental summary: God-like perfection! Nothing less will do. How could there be anything less when Christ lives his life in us? To the degree that he lives in us and the old Adam dies, we become perfect. This is the state of the Saints in Heaven: they have been made perfect. Christ’s work in them is complete. The Greek word here is τέλειός (Teleios) which means complete or perfect. Thus, the emphasis here is on the completion of a work in us more than a mere excellence in performance. Hence Paul writes to the Philippians: And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ. (Phil 1:6)

This sentence also serves as an open-ended conclusion to the antitheses. Almost as if Jesus says, These have only been a few examples I have given you. The point is to be perfect, complete in every way, totally transformed in your mind, heart and behavior.

And thus we return to the original theme, It ends with me. In these final two antitheses the Lord wants to break the cycle of anger, retribution and violence. He wants the downward spiral of hatred and vengeance to end with me. When, on account of his grace I do not retaliate, I break the cycle. When I do not escalate the bitterness or return spite, when I refuse to allow hate to take possession of me, the cycle ends with me. Only God can do this for me.

But He does do it. I promise you in the Lord Jesus Christ that the Lord can deliver us from anger, wrath, vengefulness, pettiness and the like. I promise you because he is doing it in me. I do not boast, I am only saying what the Lord has done. I have been largely delivered from my anger which once was a major struggle. It is not any longer. I did not deliver myself. Jesus did. The promise the Lord here is true. Only God can do it. And He has said it, and he will do it, if we let him.

 

[fieldsparrow]

Wow, Fidelis, thank you. I have been looking for this kind of thing. You have given me a lot to read and think about today

 

[Fidelis]

Wow, Fidelis, thank you. I have been looking for this kind of thing. You have given me a lot to read and think about today

You’re very welcome, fieldsparrow. I try to put these up every week. God willing, we’ll start up another one at the end of this week.