Responsorial Psalm Ps 103:1-2, 3-4, 8, 10, 12-13

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 5
38.	You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.	Audistis quia dictum est : Oculum pro oculo, et dentem pro dente.	ηκουσατε οτι ερρεθη οφθαλμον αντι οφθαλμου και οδοντα αντι οδοντος
39.	But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:	Ego autem dico vobis, non resistere malo : sed si quis te percusserit in dexteram maxillam tuam, præbe illi et alteram :	εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν [σου] σιαγονα στρεψον αυτω και την αλλην
40.	And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.	et ei, qui vult tecum judicio contendere, et tunicam tuam tollere, dimitte ei et pallium :	και τω θελοντι σοι κριθηναι και τον χιτωνα σου λαβειν αφες αυτω και το ιματιον
41.	And whosoever will force thee one mile, go with him other two,	et quicumque te angariaverit mille passus, vade cum illo et alia duo.	και οστις σε αγγαρευσει μιλιον εν υπαγε μετ αυτου δυο
42.	Give to him that asketh of thee and from him that would borrow of thee turn not away.	Qui petit a te, da ei : et volenti mutuari a te, ne avertaris.	τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης
43.	You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy.	Audistis quia dictum est : Diliges proximum tuum, et odio habebis inimicum tuum.	ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου
44.	But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:	Ego autem dico vobis : Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos :	εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας
45.	That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.	ut sitis filii Patris vestri, qui in cælis est : qui solem suum oriri facit super bonos et malos : et pluit super justos et injustos.	οπως γενησθε υιοι του πατρος υμων του εν [τοις] ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους
46.	For if you love them that love you, what reward shall you have? do not even the publicans this?	Si enim diligitis eos qui vos diligunt, quam mercedem habebitis ? nonne et publicani hoc faciunt ?	εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν
47.	And if you salute your brethren only, what do you more? do not also the heathens this?	Et si salutaveritis fratres vestros tantum, quid amplius facitis ? nonne et ethnici hoc faciunt ?	και εαν ασπασησθε τους φιλους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν
48.	Be you therefore perfect, as also your heavenly Father is perfect.	Estote ergo vos perfecti, sicut et Pater vester cælestis perfectus est.	εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν

21 posted on 02/23/2014 12:12:43 PM PST by annalex (fear them not)

38. You have heard that it has been said, An eye for an eye, and a tooth for a tooth;
39. But I say to you, That you resist not evil; but whosoever shall smite you on your right cheek, turn to him the other also.
40. And if any man will sue you at the law, and take away your coat, let him have your cloak also.
41. And whosoever shall compel you to go a mile, go with him twain.
42. Give to him that asks you, and from him that would borrow of you turn not away.

GLOSS. The Lord having taught that we are not to offer injury to our neighbor or irreverence to the Lord, now proceeds to show the Christian should demean himself to those that injure him.

AUG. This law, Eye for eye, tooth for tooth, was enacted to repress the flames of mutual hate, and to be a check on their undisciplined spirits. For who when he would take revenge, was ever content to return just so much harm as he had received? Do we not see men who have suffered some trifling hurt, straightway plot murder, thirst for blood, and hardly find evil enough that they can do to their enemies for the satisfying of their rage? To this immeasured and cruel fury the Law puts bounds when it enacts a lex talionis; that is, that whatever wrong or hurt any man has done to another, he should suffer just the same in return. This is not to encourage but to check rage; for it does not rekindle what was extinguished, but hinders the flames already kindled from further spread. It enacts a just retaliation, properly due to him who has suffered the wrong. But that mercy forgives any debt, does not make it unjust that payment had been sought. Since then he sins who seeks an unmeasured vengeance, but he does not sin who desires only a just one; he is therefore further from sin who seeks no retribution at all. I might state it yet thus: It was said to them of old time, You shall not take unequal retaliation; But I say to you, You shall not retaliate; this is a completion of the Law, if in these words something is added to the Law which was wanting to it; yea, rather that which the Law sought to do, namely, to put an end to unequal revenge, is more safely secured when there is no revenge at all.

PSEUDO-CHRYS. For without this command, the commands of the Law could not stand. For if according to the Law we begin all of us to render evil for evil, we shall all become evil, since they do hurt abound. But if according to Christ we resist not evil, though they that are evil be not amended, yet they that are good remain good.

JEROME; Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions.

GLOSS. Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law.

AUG. For the righteousness of the Pharisees is a less righteousness, not to transgress the measure of equal retribution; and this is the beginning of peace; but perfect peace is to refuse all such retribution. Between that first manner then, which was not according to the Law, to wit, that a greater evil should be returned for a less, and this which the Lord enjoins to make His disciples perfect, to wit, that no evil should be returned for evil, a middle place is held by this, that an equal evil should be returned, which was thus the passage from extremist discord to extremist peace. Whoso then first does evil to another departs furthest from righteousness; and who does not first do any wrong, but when wronged repays with a heavier wrong, has departed somewhat from extreme injustice; he who repays only what he has received, gives up yet something more, for it were but strict right that he whom is the first aggressor should receive a greater hurt than he inflicted. This righteousness thus partly begun, He perfects, who is come to fulfill the Law. The two steps that intervene He leaves to be understood; for there is who does not repay so much, but less; and there is yet above him, he who repays not at all; yet this seems too little to the Lord, if you be not also ready to suffer wrong. Therefore He says not, Render not evil for evil, but, Resist not against evil, not only repay not what is offered to you, but do not resist that it should not be done to you. For thus accordingly He explains that saying, If any man smite you on your right cheek, offer to him the left also. Which as being a high part of mercy is known to those who serve such as they love much; from whom, being morose, or insane, they endure many things, and if it be for their health they offer themselves to endure more. The Lord then, the Physician of souls, teaches His disciples to endure with patience the sicknesses of those for whose spiritual health they should provide. For all wickedness comes of a sickness of the mind; nothing is more innocent than he who is sound and of perfect health in virtue.

ID. The things which are done by the Saints in the New Testament profit for examples of understanding those Scriptures which are modeled into the form of precepts. Thus we read in Luke; Whoso smites you on the one cheek, turn to him the other also (Luke 6:29). Now there is no example of patience more perfect than that of the Lord; yet He, when he was smitten, said not, 'Behold the other cheek,' but, If I have spoken amiss, accuse me wherein it is amiss; but if well, why do you smite me (John 18:23)? hereby showing us that that turning of the other cheek should be in the heart.

ID. For the Lord was ready not only to be smitten on the other cheek for the salvation of men, but to be crucified with His whole body. It may be asked, What does the right cheek expressly signify? As the face is that whereby any man is known, to be smitten on the face is according to the Apostle to be condemned and despised. But as But as we cannot say, 'right face,' and 'left face,' and yet we have a name twofold, one before God, and one before the world, it is distributed as it were into the right cheek, and left cheek, that whoever of Christ's disciples is despised for that he is a Christian, may be ready to be yet more despised for any of this world's honors that he may have. All things wherein we suffer any wrong are divided into two kinds, of which one is what cannot be restored, the other what may be restored. In that kind which cannot be restored, we are wont to seek the solace of revenge. For what does it boot if when smitten you smite again, is the hurt done to your body thereby repaid to you? But the mind swollen with rage seeks such assuagements.

PSEUDO-CHRYS. Or has your return blow at all restrained him from striking you again? It has rather roused him to another blow. For anger is not checked by meeting anger, but is only more irritated.

AUG. Whence the Lord judges that others' weakness should rather be born with compassion, than that our own should be soothed by others' pain. For that retribution which tends to correction is not here forbidden, for such is indeed a part of mercy; nor does such intention hinder that he, who seeks to correct another, is not at the same time ready himself to take more at his hands. But it is required that he should inflict the punishment to whom the power is given by the course of things, and with such a mind as the father has to a child in correcting him whom it is impossible he should hate. And holy men have punished some sins with death, in order that a wholesome fear might be struck into the living, and so that not his death, but the likelihood of increase of his sin had he lived, was the hurt of the criminal. Thus Elias punished many with death, and when the disciples would take example from him, they were rebuked by the Lord, who did not censure this example of the Prophet, but their ignorant use of it, seeing them to desire the punishment not for correction's sake, but angry hate. But after He had inculcated love of their neighbor and had given them the Holy Spirit, there wanted not instances of such vengeance, as Ananias and his wife who fell down dead at the words of Peter, and the Apostle Paul delivered some to Satan for the destruction of the flesh. Yet do some, with a kind of blind opposition, rage against the temporal punishments of the Old Testament, not knowing with what mind they were inflicted.

ID. But who that is of sober mind would say to kings, "It is nothing of your concern who will live religiously, or who profanely"? It cannot even be said to them, that it is not their concern who will live chastely, or who unchastely. It is indeed better that men should be led to serve God by right teaching than by penalties; yet has it benefited many, as experience has approved to us, to be first coerced by pain and fear, that they might be taught after, or to be made to conform in deed to what they had learned in words. The better men indeed are led of love, but the more part of men are wrought on by fear. Let them learn in the case of the Apostle Paul, how Christ first constrained, and after taught him.

ID.Therefore in this kind of injuries which are wont to rouse vengeance Christians will observe such a mean, that hate shall not be caused by the injuries they may receive, and yet wholesome correction be not foregone by Him who has right of either counsel or power.

JEROME; Mystically interpreted, when we are smitten on the right cheek, He said not, offer to him the left, but the other; for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would wound us in a right hand doctrine, let him be met with another testimony from Scripture.

AUG. The other kind of injuries are those in which full restitution can be made, of which there are two kinds: one relates to money, the other to work; of the first of these it is He speaks when He continues, Whoever will sue you for your coat, let him have your cloak likewise. As by the cheek are denoted such injuries of the wicked as admit of no restitution but revenge, so by this similitude of the garments is denoted such injury as admits restitution. And this, as the former, is rightly taken of preparation of the heart, not of the show of the outward action. And what is commanded respecting our garments, is to be observed in all things that by any right we call our own in worldly property. For if the command be expressed in these necessary articles of life, how much more does it hold in the case of superfluities and luxuries? And when He says, He who will sue you, He clearly intends to include everything for which it is possible that we should be sued. It may be made a question whether it is to be understood of slaves, for a Christian ought not to possess his slave on the same footing as his horse; though it might be that the horse was worth the more money. And if your slave have a milder master in you than he would have in him who seeks to take him from you, I do not know that he ought to be given up as lightly as your coat.

PSEUDO-CHRYS. For it were an unworthy thing that a believer should stand in his cause before an unbelieving judge. Or if one who is a believer, though (as he must be) a worldly man, though he should have reverenced you for the worthiness of the faith, sues you because the cause is a necessary one, you will lose the worthiness of Christ for the business of the world. Further, every lawsuit irritates the heart and excites bad thoughts; for when you see dishonesty or bribery employed against you, you hasten to support your own cause by like means, though originally, you might have intended nothing of the sort.

AUG. The Lord here forbids his disciples to have lawsuits with others for worldly property. Yet as the Apostle allows such kind of causes to be decided between brethren, and before arbiters who are brethren, but utterly disallows them without the Church, it is manifest what is conceded to infirmity as pardonable.

GREG. There are, who are so far to be endured, as they rob us of our worldly goods; but there are whom we ought to hinder, and that without breaking the law of charity, not only that we may not be robbed of what is ours, but lest they by robbing others destroy themselves. We ought to fear much more for the men who rob us, than to be eager to save the inanimate things they take from us. When peace with our neighbor is banished the heart on the matter of worldly possessions, it is plain that our estate is more loved than our neighbor.

AUG. The third kind of wrongs, which is in the matter of labor, consists of both such as admit restitution, and such as do not - or with or without revenge - for he who forcibly presses a man's service, and makes him give his aid against his will, can either be punished for his crime, or return the labor. In this kind of wrongs then, the Lord teaches that the Christian mind is most patient, and prepared to endure yet more than is offered; If a man constrain you to go with him a mile, go with him yet another two. This likewise is meant not so much of actual service with your feet , as of readiness of mind.

CHRYS.The word here used signifies to drag unjustly, without cause, and with insult.

AUG. Let us suppose it therefore said, Go with him other two, that the number three might be completed; by which number perfection is signified; that whoever does this might remember that he is fulfilling perfect righteousness. For which reason he conveys this precept under three examples, and in this third example, he adds a twofold measure to the one single measure, that the threefold number may be complete. Or we may so consider as though in enforcing this duty, He had begun with what was easiest to bear, and had advanced gradually. For finest He commanded that when the right cheek was smitten we should turn the other also; therein showing ourselves ready to endure another wrong less than that you have already received. Secondly, to him that would take your coat, He bids you part with your cloak (or garment, as some copies read), which is either just as great a loss, or perhaps a little greater). In the third, He doubles the additional wrong which He would have us ready to endure. And seeing it is a small thing not to hurt unless you further show kindness, He adds, To him that asks of you, give.

PSEUDO-CHRYS.Because wealth is not ours but God's, God would have us stewards of His wealth. and not lords.

JEROME; If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give.

AUG. Therefore, He says not, 'Give all things to him that asks, but, Give to every one that asks; that you should only give what you can give honestly and rightly. For what if one ask for money to employ in oppressing the innocent man? What if he ask your consent to unclean sin? We must give then only what will hurt neither ourselves or others, as far as man can judge; and when you have refused an inadmissible request, that you may not send away empty him that asked, show the righteousness of your refusal; and such correction of the unlawful petitioner will often be a better gift than the granting of his suit.

ID. For with more benefit is food taken from the hunger, if certainty of provision causes him to neglect righteousness, than that food should be supplied to him that he may consent to a deed of violence and wrong.

JEROME; But it may be understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds.

AUG. That He commands, And from him that would borrow of you, turn not away, must be referred to the mind; for God loves a cheerful giver (2 Cor 9:7). And everyone that receives indeed borrows, though it is not he that shall pay, but God who restores to the merciful many fold. Or, if you like to understand by borrowing, only taking with promise to repay, we must understand the Lord's command as embracing both these kinds of affording aid; whether we give outright, or lend to receive again. And of this last kind of showing mercy it is well-said, Turn not away, that is, do not be therefore backward to lend, as though, because man shall repay you, therefore God shall not; for what you do by God's command cannot be without fruit.

PSEUDO-CHRYS. Christ bids us lend but not on usury; for he who gives on such terms does not bestow his own, but takes of another; he looses from one chain to bind with many, and gives not for God's righteousness sake, but for his own gain. For money taken on usury is like the bite of an asp; as the asp's poison secretly consumes the limbs, so usury turns all our possessions into debt.

AUG. Some object that this command of Christ is altogether inconsistent with civil life in Commonwealths; who, say they, would suffer, when he could hinder it, the pillage of his estate by an enemy; or would not repay the evil suffered by a plundered province of Rome on the plunderers according to the rights of war? But these precepts of patience are to be observed in readiness of the heart, and that mercy, not to return evil for evil, must be always fulfilled by the will. Yet must we often use a merciful sharpness in dealing with the headstrong. And in this way, if the earthly commonwealth will keep the Christian commandments, even war will not be waged without good charities, to the establishing among the vanquished peaceful harmony of godliness and righteousness. For that victory is beneficial to him from whom it snatches license to sin; since nothing is more unfortunate for sinners, than the good fortune of their sins, which nourishes an impunity that brings punishment after it, and an evil will is strengthened, as it were some internal enemy.

43. You have heard that it has been said, You shall love your neighbor, and hate your enemy.
44. But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you;
45. That you may be the children of your Father which is in heaven; for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
46. For if you love them which love you, what reward have you? Do not even the Publicans do the same?
47. And if you salute your brethren only, what do you do more than others? Do not even the Publicans do so?
48. Be you therefore perfect, even as your Father which is in Heaven is perfect.

GLOSS. The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to show to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law.

AUG. That by the command, You shall love your neighbor, all mankind were intended, the Lord showed in the parable of the man who was left half dead, which teaches us that our neighbor is every one who may happen at any time to stand in need of our offices of mercy; and this who does not see must be denied to none, when the Lord says, Do good to them that hate you.

ID. That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. He therefore who loves his neighbor, has ascended one degree, though as yet he hates his enemy; which is expressed in that, and shall hate your enemy, which is not to be understood as a command to the justified, but a concession to the weak.

ID. I ask the Manichaeans why they would have this peculiar to the Mosaic Law, that was said by them of old time, you shall hate your enemy? Has not Paul said of certain men that they were hateful to God? We must inquire then how we may understand that, after the example of God, to whom the Apostle here affirms some men to be hateful, our enemies are to be hated; and again after the same pattern of Him who makes His sun to rise on the evil and the good, our enemies are to be loved. Here then is the rule by which we may at once hate our enemy for the evil's sake that is in him, that is, his iniquity, and love him for the good's sake that is in him, that is, his rational part. This then, thus uttered by them of old, being heard, but not understood, hurried men on to the hatred of man, when they should have hated nothing but vice. Such the Lord corrects as He proceeds, saying, I say to you, Love your enemies. He who had just declared that He came not to subvert the Law, but to fulfill it, by bidding us love our enemies, brought us to the understanding of how we may at once hate the same man for his sins whom we love for his human nature.

GLOSS. But it should be known that in the whole body of the Law it is nowhere written, You shall hate your enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under Heaven.

PSEUDO-CHRYS. As that, You shall not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who has wronged us, and yet will not to act upon that feeling, know that our flesh hates our enemy, but our soul loves him.

GREG. Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to he bettered, and pursue with ill wishes the prosperity of the man in whose fall we rejoice. Yet it may often happen that without any sacrifice of charity, the fall of an enemy may gladden us, and again his exaltation make us sorrowful without any suspicion of envy; when, namely, by his fall any deserving man is raised up, or by his success any undeservedly depressed. But herein a strict measure of discernment must be observed, lest in following out our own hates, we hide it from ourselves under the specious pretense of another's benefit. We should balance how much we owe to the fall of the sinner, how much to the justice of the Judge. For when the Almighty has struck any hardened sinner, we must at once magnify His justice as Judge, and feel with the other's suffering who perishes.

GLOSS. They who stand against the Church oppose her in three ways: with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, Love your enemies; does good to them, as it is, Do good to them that hate you; and prays for them, as it is, Pray for them that persecute you and accuse you falsely.

JEROME; Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. Jesus both taught and did the same, saying, Father, forgive them, for they know not what they do.

AUG. These indeed are examples of the perfect sons of God; yet to this should every believer aim, and seek by prayer to God, and struggles with himself to raise his human spirit to this temper. Yet this so great blessing is not given to all those multitudes which we believe are heard when they pray, Forgive us our debts, as we forgive our debtors.

ID. Here arises a question, that this commandment of the Lord, by which He bids us pray for our enemies, seems opposed by many other parts of Scripture. In the Prophets are found many imprecations upon enemies; such as that in the 109th Psalm, Let his children be orphans (Ps 109:9). But it should be known, that the Prophets are wont to foretell things to come in the form of prayer or wish. This has more weight as a difficulty that John says, There is a sin to death, I say not that he shall pray for it (1 John 5:16); plainly showing that there are some brethren for whom he does not bid us pray; for what went before was, If any know his brother sin a sin, &c. Yet the Lord bids us pray for our persecutors. This question can only be resolved, if we admit that there are some sins in brethren more grievous than the sin of persecution in our enemies. For thus Stephen prays for those that stoned him, because they had not yet believed on Christ; but the Apostle Paul does not pray for Alexander though he was a brother, but had sinned by attacking the brotherhood through jealousy. But for whom you pray not, you do not therein pray against him. What must we say then of those against whom we know that the saints have prayed, and that not that they should be corrected (for that would be rather to have prayed for them), but for their eternal damnation; not as that prayer of the Prophet against the Lord's betrayer, for that is a prophecy of the future, not an imprecation of punishment; but as when we read in the Apocalypse the Martyrs' prayer that they may be avenged. But we ought not to let this affect us. For who may dare to affirm that they prayed against those persons themselves, and not against the kingdom of sin? For that would be both a just and a merciful avenging of the Martyrs, to overthrow that kingdom of sin, under the continuance of which they endured all those evils. And it is overthrown by correction of some, and damnation of such as abide in sin. Does not Paul seem to you to have avenged Stephen on his on his own body, as he speaks, I chastise my body, and bring it into subjection.

PSEUDO-AUG. And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit. As the work is said to laud tine workman, when he delights himself in the view thereof; for the saints are not so impatient as to urge what they know will come to pass at the appointed time.

CHRYS. Note through what steps we have now ascended here, and how he has set us on the very pinnacle of virtue. The first step is not to begin to do wrong to any; the second, that in avenging a wrong done to us we be content with retaliating equal; the third, to return nothing of what we have suffered; the fourth, to offer one's self to the endurance of evil; the fifth, to be ready to suffer even more evil than the oppressor desires to inflict; the sixth, not to hate him of whom we suffer such things; the seventh, to love him; the eighth, to do him good; the ninth, to pray for him. And because the command is great, the reward proposed is also great, namely, to be made like to God, You shall be the sons of your Father which is in heaven.

JEROME; For whoever keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature his son, but by his own will.

AUG. After that rule we must here understand of which John speaks, He gave them power to be made the sons of God. One is His Son by nature; we are made sons by the power which we have received; that is, so far as we fulfill those things that we are commanded. So He says not, Do these things because you are sons, but, do these things that you may become sons. In calling us to this then, He calls us to His likeness, for He says, He makes His sun to rise on the righteous and the unrighteous. By the sun we may understand not this visible, but that of which it is said, To you that fear the name of the Lord, the Sun of righteousness shall arise (Mal 4:2); and by the rain, the water of the doctrine of truth; for Christ was seen, and was preached to good as well as bad.

HILARY; Or, the sun and rain have reference to the baptism with water and Spirit.

AUG. Or we may take it of this visible sun, and of the rain by which the fruits are nourished, as the wicked mourn in the book of Wisdom, The Sun has not risen for us (Wisdom 5:6). And of the rain it is said, I will command the clouds that they rain not on it (Is 5:6). But whether it be this or that, it is of the great goodness of God, which is set forth for our imitation. He says not, 'the sun,' but His sun, that is, the sun which Himself has made, that hence we may be admonished with how great liberality we ought to supply those things that we have not created, but received as a boon from Him.

ID.But as we laud Him for his gifts, let us also consider how He chastises those whom He loves. For not everyone who spares is a friend, nor everyone who chastises an enemy; it is better to love with severity than to use lenity wherewith to deceive.

PSEUDO-CHRYS. He was careful to say, On the righteous and the unrighteous, and not 'on the unrighteous as on the righteous'; for God gives all good gifts not for men's sake, but for the saints' sake, as likewise chastisements for the sake of sinners. In bestowing His good gifts, He does not separate the sinners from the righteous that they should not despair; so in His infliction not the righteous from sinners that they should be made proud; and that the more, since the wicket are not profited by the good things they receive, but turn them to their hurt by their evil lives; nor are the good hurt by evil things, but rather profit to increase of righteousness.

AUG. For the good man is not puffed up by worldly goods, nor broken by worldly calamity. But the bad man is punished in temporal losses, because he is corrupted by temporal gains. Or for another reason he would have good and evil common to both sorts of men, that good things might not be sought with vehement desire, when they were enjoyed even by the wicked; nor the evil things shamefully avoided, when even the righteous are afflicted by them.

GLOSS.To love one that loves us is of nature, but to love our enemy of charity. If you love them who love you, what reward have you? to wit, in heaven. None truly, for of each it is said, You have received your reward. But these things we ought to do, and not leave the other undone.

RABAN.If then sinners be led by nature to show kindness to those that love them, with how much greater show of affection ought you not to embrace those that do not love you? For it follows, Do not even the publicans do so? The publicans are those who collect the public imposts; or perhaps those who pursue the public business or the gain of this world.

GLOSS. But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer.

RABAN. Ethnici, that is, the Gentiles, for the Greek word is translated 'gens' in Latin; those, that is, who abide such as they were born, to wit, under sin.

REMIG. Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, Be you then perfect, as your Father which is in heaven is perfect. He indeed is perfect, as being omnipotent - man, as being aided by the Omnipotent. For the word ' as' is used in Scripture, sometimes for identity, and equality, as in that, As I was with Moses, so will I be with you (Joshua 1:5); sometimes to express likeness only as here.

PSEUDO-CHRYS.For as our sons after the flesh resemble their fathers in some part of their bodily shape, so do spiritual sons resemble their father God, in holiness.

Catena Aurea Matthew 5

22 posted on 02/23/2014 12:13:12 PM PST by annalex (fear them not)

Christ at the Column

Hans Memling

1485-90
Oil on oak panel, 58,8 x 34,3 cm (with original frame)
Colección Mateu, Barcelona

23 posted on 02/23/2014 12:13:38 PM PST by annalex (fear them not)

St. Sebastian

Sandro Botticelli

1474

24 posted on 02/23/2014 12:17:16 PM PST by annalex (fear them not)

Pantocrator, Christ Savior and Life Giver

Metropolitan Jovan Zograf, Iconographer

1384
Church of the Monastery of the Holy Transfiguration, Zrze - Prilep

25 posted on 02/23/2014 12:17:46 PM PST by annalex (fear them not)

Information: St. Polycarp

Feast Day: February 23

Born: 69

Died: 155 at Smyrna

Patron of: against dysentery, against earache

26 posted on 02/23/2014 1:25:59 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Interactive Saints for Kids

St. Polycarp

Feast Day: February 23
Born: (around)69 : : Died: 155

St. Polycarp became a Christian when the followers of Jesus were still few. In fact, Polycarp was a disciple of one of the first apostles, St. John. He was also a friend of St. Ignatius of Antioch.

All that Polycarp learned from St. John he taught to others and he was a well respected Christian leader. He was a new kind of Christian for his time. He was not a Jew and did not know the Old Testament Scriptures; instead he knew well the customs and beliefs of the Apostles.

Polycarp became a priest and then bishop of Smyrna in present-day Turkey. He was Smyrna's bishop for many years and the Christians loved their holy and brave shepherd. The Churches in Asia Minor chose St. Polycarp to go on their behalf and discuss with Pope Anicetus an important matter - the date of the Easter celebration in Rome.

During that time Christians faced torture and death under Emperor Marcus Aurelius. Polycarp was shown to his enemies by a traitor. When his captors came to arrest him, he invited them first to share a meal with him.

Then he asked them to let him pray a while. The judge tried to force Bishop Polycarp to curse Jesus and save himself from death. "For eighty-six years I have served Jesus Christ," answered the saint, "and he has never done me any wrong. How can I curse my King who died for me?"

The soldiers tied St. Polycarp's hands behind his back and placed him on a burning pile but the fire did not harm him. One of the soldiers then stabbed a dagger into his heart and killed him. And so, in the year 155, Polycarp died a martyr.

He went to be forever with his Divine Master Jesus Christ whom he had served so bravely.

27 posted on 02/23/2014 1:31:05 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Day 76 - Did God will the death of his only Son?

Did God will the death of his only Son?

The violent death of Jesus did not come about through tragic external circumstances. Jesus was "delivered up according to the definite plan and foreknowledge of God" (Acts 2:23). So that we children of sin and death might have life, the Father in heaven "made him to be sin who knew no sin" (2 Cor 5:21). The magnitude of the sacrifice that God the Father asked of his Son, corresponded to the magnitude of Christ's obedience: "And what shall I say? Father, save me from this hour'? No, for this purpose I have come to this hour" (Jn 12:27). On both sides, God's love for men proved itself to the very end on the Cross.

In order to save us from death, God embarked on a dangerous mission: He introduced a "medicine of immortality" (St. Ignatius of Antioch) into our world of death - his Son Jesus Christ. The Father and the Son were inseparable in this mission, willing and yearning to take the utmost upon themselves out of love for man. God willed to make an exchange so as to save us forever. He wanted to give us his eternal life, so that we might experience his joy, and wanted to suffer our death, our despair, our abandonment, our death, so as to share with us in everything. So as to love us to the end and beyond. Christ's death is the will of the Father but not his final word. Since Christ died for us, we can exchange our death for his life. (YOUCAT question 98)

Dig Deeper: CCC section (571-573) and other references here.

28 posted on 02/23/2014 1:53:05 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Part 1: The Profession of Faith (26 - 1065)

Section 2: The Profession of the Christian Faith (185 - 1065)

Chapter 2: I Believe in Jesus Christ, the Only Son of God (422 - 682)

Article 4: "Jesus Christ suffered under Pontius Pilate, was crucified, died and was buried" (571 - 630)

Paragraph 2: Jesus Died Crucified (595 - 623)

II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION ⇡

"Jesus handed over according to the definite plan of God" ⇡

517
(all)

599

Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."³⁹³ This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.³⁹⁴

393.

Acts 2:23.

394.

Cf. Acts 3:13.

312
(all)

600

To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."³⁹⁵ For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.³⁹⁶

395.

Acts 4:27-28; cf. Ps 2:1-2.

396.

Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.

"He died for our sins in accordance with the Scriptures" ⇡

652
713
(all)

601

The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.³⁹⁷ Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."³⁹⁸ In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant.³⁹⁹ Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.⁴⁰⁰ After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.⁴⁰¹

397.

Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.

398.

1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.

399.

Cf. Isa 53:7-8 and Acts 8:32-35.

400.

Cf. Mt 20:28.

401.

Cf. Lk 24:25-27, 44-45.

"For our sake God made him to be sin" ⇡

400
519
(all)

602

Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."⁴⁰² Man's sins, following on original sin, are punishable by death.⁴⁰³ By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."⁴⁰⁴

402.

1 Pet 1:18-20.

403.

Cf. Rom 5:12; 1 Cor 15:56.

404.

2 Cor 5:21; cf. Phil 2:7; Rom 8:3.

2572
(all)

603

Jesus did not experience reprobation as if he himself had sinned.⁴⁰⁵ But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"⁴⁰⁶ Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".⁴⁰⁷

405.

Cf. Jn 8:46.

406.

Mk 15:34; Ps 22:2; cf. Jn 8:29.

407.

Rom 8:32; 5:10.

God takes the initiative of universal redeeming love ⇡

1825
2009
211
(all)

604

By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."⁴⁰⁸ God "shows his love for us in that while we were yet sinners Christ died for us."⁴⁰⁹

408.

409.

At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."⁴¹⁰ He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.⁴¹¹ The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."⁴¹²

410.

Mt 18:14.

411.

Mt 20:28; cf. Rom 5:18-19.

412.

Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.

III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS ⇡

Christ's whole life is an offering to the Father ⇡

517
536
(all)

606

The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]",⁴¹³ said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."⁴¹⁴ From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."⁴¹⁵ The sacrifice of Jesus "for the sins of the whole world"⁴¹⁶ expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father."⁴¹⁷

413.

414.

415.

416.

417.

The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life,⁴¹⁸ for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."⁴¹⁹ And again, "Shall I not drink the cup which the Father has given me?"⁴²⁰ From the cross, just before "It is finished", he said, "I thirst."⁴²¹

418.

Cf Lk 12:50; 22:15; Mt 16:21-23.

419.

Jn 12:27.

420.

Jn 18:11.

421.

Jn 19:30; 19:28.

"The Lamb who takes away the sin of the world" ⇡

517
523
(all)

608

After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the world".⁴²² By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.⁴²³ Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."⁴²⁴

422.

Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.

423.

Isa 53:7,12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; 1 Cor 5:7.

424.

Mk 10:45.

Jesus freely embraced the Father's redeeming love ⇡

272
478
515
539
(all)

609

By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."⁴²⁵ In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.⁴²⁶ Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."⁴²⁷ Hence the sovereign freedom of God's Son as he went out to his death.⁴²⁸

425.

Jn 13:1; 15:13.

426.

Cf. Heb 2:10,17-18; 4:15; 5:7-9.

427.

Jn 10:18.

428.

Cf. Jn 18:4-6; Mt 26:53.

29 posted on 02/23/2014 1:58:06 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Zenit.org

Love Is a 'Duty' and Hate Is Not a 'Right'

Lectio Divina: 7th Sunday of Ordinary Time, Year A

Paris, February 21, 2014 (Zenit.org) Monsignor Francesco Follo |

1) To look to the Cross. "Love your enemies”: a realistic command?

Is it really possible to love our enemies, and love them while they manifest their hostility and enmity, their hatred, and their aversion? Is it humanly possible to put into practice this command of Christ? Love for enemies seems madness to common reason. Does that mean that our salvation is in madness? Love for our enemies resembles the hate for ourselves. Does that mean that we get to the beatitude only if we hate ourselves?

Why does Jesus ask us to love our enemies, a task that exceeds human capacities?

"In fact, Christ's proposal is realistic because it takes into account that in the world there is too much violence, too much injustice, and therefore we can overcome this situation only countering it with more love, more kindness " (see Benedict XVI).

“It is not easy, but,” Pope Francis said during the Mass celebrated on the morning of Thursday, September 12, in the chapel of Santa Marta, it is possible, “it is enough to contemplate Jesus' suffering and the suffering humanity and live with Jesus a life hidden in God.”

To understand and to do so we have to take seriously the invitation of the Apostle Paul, “Have among yourselves the same attitude that is also yours in Christ Jesus." (Phil. 2:5) “Put on then, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience,bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do.(Col 3, 12-13).

In order to love everyone in the love of Christ, including our enemies, the way is to fasten our eyes on Christ on the Cross, and so learn to feel how Jesus felt and to conform our way of thinking, deciding and acting with Jesus’ feelings. If we take this road, we live well and take the right path. In the contemplation of the crucified love, we’ll have the confirmation that Jesus loves us. This love is a great tenderness and a consolation for us; it is a comfort and also a great responsibility day by day. It is love that is given to us and that we cannot get with study or practice: it is a free gift from God that we must responsibly make to bear fruit.

The world - and we in the world - condemns and executes; namely it eliminates every enemy. The world goes to war toward the enemy to the point of his annihilation. But Christ tells us to love our enemies, and His Word is truth. It is reality. This Word of love here and now is fulfilled in us, God's enemies always busy to eliminate our enemies losing along the way patience, forgiveness and love. We, full of sins, are infinitely loved and beloved by God, rich in mercy.

The Christian is led by the Gospel to see in himself the enemy loved by God and for whom Christ died: this is the basic experience of faith from which the spiritual path that leads to love for the enemy can rise! Paul writes: “But God proves his love for us in that while we were still sinners Christ died for us." (Rom 5:8-10).

Our life lost, is redeemed and fulfilled in His forgiveness. His open arms are even today our refuge and our perfection. We are therefore perfect and complete only in His hidden wounds of love (cf. Saint Bernard of Clairvaux). “It is there that this truth can be contemplated. It is from there that our definition of love must begin. In this contemplation the Christian discovers the path along which his life and love must move.”(Benedict XVI, Deus Caritas Est, 12). Pierced by His mercy we ourselves become His wounds open to the world, a sign of salvation, life and forgiveness for all people. Our daily wounds combined with His wounds are a perfection that saves the world.

2) To look from the Cross.

There, nailed to our cross we are perfect. There where no one greets us, there where the sun hides and the rain runs away, there where the world erases the unrighteous, the children of the heavenly Father give life, freely and because of a loving faith.

There where the world hates, the disciples of the Love, love. Our life is fulfilled on the Cross. We are crucified with Him. "Anyone who wishes to give love must also receive love as a gift. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow (cf. Jn 7:37-38). Yet to become such a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God (cf. Jn 19:34)”. (Benedict XVI, Deus caritas Est 7). It is He alive in us that loves every man and comes into us in last place, the servant of this generation to open Heaven to every enemy who by His blood has been turned into a friend. Moreover, every enemy is a brother in the eyes of Christ. As it was for us just a moment ago, or yesterday, or shall be tomorrow.

So we learn to look at the other, at our neighbor not any more just with our eyes and with our good intentions, but we look from the Cross, from the point of view of Jesus Christ.

“His friend is my friend. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern… Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave.” (Benedict XVI, Deus Caritas Est, 18). The eyes of God, who loves all giving to all what they need without distinction of any kind, are Jesus' eyes laid on this humanity through our own eyes.

There is a beautiful insight of Berdiaeff: "In the beginning God said to Cain: What have you done to your brother Abel? On the last day He will not turn to Cain but to Abel saying “What have you done to your brother Cain?” Abel will not rise for revenge, but to guard Cain. The new earth will be when the victims will take care of their executioners. This is the heart of God ". With his infinite love for us Christ did so for us.

To learn from him we must go to Calvary and watch the Redeemer on the Cross, and then we must get on the cross next to him and look from his point of view. To this love we arrive through a process and through asceticism. Love is not spontaneous: it requires discipline, asceticism, a fight against the instinct of anger and against the temptation of hate. So we will arrive to the responsibility of those who have the courage to exercise fraternal correction denouncing “constructively” the evil committed by others. Love for the enemy must not be mistaken with complicity with the sinner.

Those who do not hold a grudge and do not seek revenge, but correct the brother are in fact also able to forgive. Forgiveness is the mysterious maturity of faith and love for which the offended freely chooses to waive his right against those who has already stepped on his own just rights. The one who forgives sacrifices a legal relationship in favor of a relationship of grace.

For this to be possible, it is essential that next to the command to love our enemies there is prayer for persecutors and intercession for the opponents, "Love your enemies and pray for those who persecute you." (Mt 5:44) If we do not accept each other (and in particular that the other has become our enemy, contradicts us, opposes us and slanders us) in prayer learning to see with the eyes of God in the mystery of his person and of his vocation, we will never get to love him. But it must be clear that the love of the enemy is a matter of deep faith, of “intelligence of the heart,” of inner richness, of love for the Lord, and not simply of good will.

This love, to which God calls us, is a love that does not rely ultimately on human resources but it is the gift of God which is obtained by trusting solely and unreservedly in his merciful goodness.

Here is the newness of the Gospel that changes the world without making any noise. Here is the heroism of the "little ones" who believe in the love of God and spread it even at the cost of their life. Christ is the first in this love for the enemies and the martyrs have imitated Him loving to the end. However, let’s keep in mind that the consecrated life is in this respect a bloodless but daily martyrdom. In the Ordo Virginum people are called to martyrdom without the shedding of blood. They live a life totally dedicated to faithfulness to God and intercession for the sinners that think to be the enemies of Christ, who instead loves them and calls upon them the mercy of the Father. In the concealment of a life simple as that of Our Lady of Nazareth, they show that it is possible to imitate the eminent example of the Mother of Christ in whom God was the protagonist and whose virginity was the expression also physical of her total openness to the plan of God. The vocation of these women is to humbly pray and work to bring peace to the Earth, to reconcile the hostile brothers, to resurrect Abel, and to bring Cain back the love.

---

Roman Rite - Seventh Sunday in Ordinary Time - February 23, 2014

Lv 19, 1-2.17-18, Ps 103, 1 Cor 3.16 to 23, 5.38 to 48 Mt

Love your enemies

To Christ our sins are like dust.

---

Patristic Reading

Saint Augustine of Hippo

Homily 1 on the First Epistle of John ( 1:9)

And in this, says he, we do know Him, if we keep His commandments. (1 John 2:3-4) What commandments? He that says, I know Him, and keeps not His commandments, is a liar, and the truth is not in him. But still you ask what commandments? But whoso, says he, keeps His word, in him verily is the love of God perfected. (1 John 2:5) Let us see whether this same commandment be not called love. For we were asking, what commandments, and he says, But whoso keeps His word, in him verily is the love of God perfected. Mark the Gospel, whether this be not the commandment: A new commandment, says the Lord, give I unto you, that you love one another. (John 13:34) — In this we know that we are in Him, if in Him we be perfected. Perfected in love, he calls them: what is perfection of love? To love even enemies, and love them for this end, that they may be brethren. For not a carnal love ought ours to be. To wish a man temporal good, is good; but though that fail, let the soul be safe. Do you wish life to any that is your friend? You do well. Do you rejoice at the death of your enemy? You do badly. But haply both to your friend the life you wish him is not for his good, and to your enemy the death you rejoice at has been for his good. It is uncertain whether this present life be profitable to any man or unprofitable: but the life which is with God without doubt is profitable. So love your enemies as to wish them to become your brethren; so love your enemies as that they may be called into your fellowship. For so loved He who, hanging on the cross, said, Father, forgive them, for they know not what they do. (Luke 23:34) For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might. Many of them believed, and the shedding of the blood of Christ was forgiven them. At first they shed it while they raged; now they drank it while they believed. In this we know that we are in Him, if in Him we be made perfect. Touching the very perfection of love of enemies, the Lord admonishing, says, Be therefore perfect, as your Heavenly Father is perfect. (Matthew 5:48) He, therefore, that says he abides in Him, ought himself also so to walk, even as He walked.(1 John 2:6 ) How, brethren? What does he advise us? He that says he abides in Him, i.e., in Christ, ought himself also so to walk even as He walked. Haply the advice is this, that we should walk on the sea? That be far from us! It is this then that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, Father, forgive them, for they know not what they do. If, therefore, you have learned to pray for your enemy, you walk in the way of the Lord.

30 posted on 02/23/2014 2:07:05 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Arlington Catholic Herald

GOSPEL COMMENTARY

Praying for our enemies

Fr. Robert J. Wagner

We are all familiar with the Gospel teaching to turn the other cheek and love our enemies. However, it is fruitful to dwell on what it tells us about God’s love for us and how that love needs to transform how we treat our neighbors, especially those who hurt us.

Betrayal, cruelty and violence exist all around us. Likely we and our loved ones have suffered from someone else’s unjust actions. So how do we respond to those who purposefully harm us or our family? Perhaps we seek retribution through various channels, legal if necessary. We may also avoid talking to the offending party and his or her family and friends. Likely, we also hold on to the anger we feel toward that person and struggle to forgive the sin that caused so much pain.

These reactions may seem just. We were hurt; the other deserves the same. However, this attitude causes and maintains division in our lives and results in broken relationships and lasting animosity. This discord can even spread to our loved ones and last for generations if left unresolved. How many of our extended families are divided by grudges remaining from sins committed decades ago?

This resentment is a burden, yet we still are tempted to cling to an unresolved injustice and ache until it is resolved to our satisfaction. So when Jesus says to turn the other cheek, it may seem impossible. How can I love my enemy when they have not asked for forgiveness? How can I repay evil done against me with charity? Where is the justice?

As children of our heavenly Father, Jesus asks us to see the situation differently, to see as the One who “makes His sun rise on the bad and the good” (Mt 5:45) sees. God pours out His blessing on all of us, and His desire is that we all join Him in eternal life. Our God desires the sinner. He is the Shepherd who searches for the lost sheep, the Divine Physician who comes to heal the broken. Since we are all sinners, this is great news. God creates us in His own image, sends His Son to save us by dying on the cross, forgives us over and over and over again, and never gives up on us even when we may give up on Him. His unending love for each of us is the greatest gift we have, and at the end of our lives on earth, it is the only gift that we will want.

Of course, this love God has for us — the love that gives us eternal meaning — is also offered to our neighbors, even our neighbors who sin against us. God seeks our enemy’s salvation the same as He seeks ours. He wants us all to freely choose to be forgiven and saved, no matter how great their sin. Jesus shows us this on the cross when He looks upon those who hung Him there and says, “Father, forgive them, they do not know what they do” (Lk 23:34).

Yes, God desires the salvation of every person, and as children of God, so should we. This means we seek to forgive before being asked and to offer mercy before seeking justice. However, we cannot do this on our own. We need the grace of God to see and act as God desires, to be “perfect as our heavenly Father is perfect” (Mt 5:48). Therefore, Jesus says, “Pray for those who persecute you” (Mt 5:44), knowing that uniting our enemies in the love of God will not only transform them, it will transform us as well.

In heaven there are no grudges, only perfect love. By praying for those who sin against us, we prepare ourselves, and our enemies, for eternal life. Father, forgive them. Father, forgive us.

Fr. Wagner is Arlington Bishop Paul S. Loverde’s secretary.

31 posted on 02/23/2014 2:16:34 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Archdiocese of Washington

The Cycle of Violence and Retribution Ends with Me: A Homily 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. Regarding Retaliation 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 the 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.

What does it mean to offer no resistance to injury?
Does this mean that there is no place for a criminal justice system?
Should police forces be banned?
It there no place for national defense? An Armed Forces?
Should all punishment be banned?
Should bad behavior never be rebuked?
Am I required to let go of anything anyone asks for?
Do I always have to give away my money to beggars?
Is it always wise to give someone whatever they ask for?
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.

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:

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.
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.
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)
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 the 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 left 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.

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. Radical Requirement – to Love one’s enemy:

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?

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. Remarkable Recapitulation - Finally the Lord says,

So be perfect, just as your heavenly Father is perfect.

Here is the fundamental summary, the recapitulation: 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 ôÝëåéüò (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 usfrom 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.

This song says, I Look to you. After all my strength is gone, in you I can be strong. I look to you!

32 posted on 02/23/2014 2:40:01 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Sunday Gospel Reflections

7th Sunday of Ordinary Time
Reading I: Levi 19:1-2,17-18 II: 1Cor 3:16-23

Gospel
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.

Interesting Details

"Eye for an eye" is considered cruel, but originally was designed to limit violence: if he plucks your eye out, don't do more than plucking his eye.
"Right cheek" would be struck by the left (weaker) hand, so the main intent is to shame, not to hurt physically.
"Shirt" here is worn next to the skin and covers the whole body, sometimes the only covering a person has (Ex 22:27).
"Force you to go one mile": Roman soldiers had the right to make people carry things for them.
"Give" refers to Dt 15:7-11: "You shall give to him freely."
"Tax collectors" were considered dishonest and collaborating with the enemy, the Romans. They were classified along with Gentiles (18:17), sinners (9:10), and harlots (21:31-32).
"Gentiles" means those outside the descendants of Abraham.

One Main Point

Jesus brings God's law to perfection (continued). Lask week's reading presents four pairs of antitheses, showing that Jesus does not abolish the law but makes it perfect. This week's reading continues with two more pairs of antitheses on the same theme. The images aim to express an overall spirit of perfection rather than set specific rules.

Reflections

Listen to Jesus' words and tone and gestures. Does he mean what he says? Am I shocked?
Can I follow Jesus in my situation? Do I want to?
How would I be, with the world and in my heart, if I try to follow Jesus to perfection?

33 posted on 02/23/2014 2:43:38 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

CATHOLIC ALMANAC

Sunday, February 23

Liturgical Color: Violet

Today is the Memorial of St. Polycarp,
bishop and martyr. As a child, Polycarp
was brought to the faith by St. John the
Evangelist. Some 86 years later, he was
martyred by Roman officials for refusing
to deny his faith.

34 posted on 02/23/2014 2:46:53 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Catholic Culture

Daily Readings for:February 23, 2014
(Readings on USCCB website)

Collect: Grant, we pray, almighty God, that, always pondering spiritual things, we may carry out in both word and deed that which is pleasing to you. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Never Out of Season Sunday Dinner (Sample Menu)

ACTIVITIES

o Farewell to Alleluia

o Spirit of Lent, The

PRAYERS

o Ordinary Time, Pre-Lent: Table Blessing 3

o Book of Blessings: Blessing Before and After Meals: Ordinary Time (2nd Plan)

o Prayer Before a Crucifix

LIBRARY

o In Christ You Can Face the Future with Hope | Pope John Paul II

o More Blessed To Give Than To Receive, It Is | Pope John Paul II

o War-Time Clarifications: Who Is Our Enemy? | Fr. James V. Schall S.J.

· Ordinary Time: February 23rd

· Seventh Sunday in Ordinary Time

Old Calendar: Sexagesima Sunday

Jesus said to his disciples: “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 as well. If anyone wants to go to law with you over your tunic, hand over your cloak as well.

Ordinarily today is the feast of St. Polycarp of Smyrna, bishop and martyr. His feast is superseded by the Sunday liturgy.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Sunday Readings
The first reading is taken from the Book of Leviticus 19:1-2. 17-18. Today, we hear one of the rules of conduct which are set out in chapter 19; that of love of neighbor. Other rules included reverence for parents, observance of the Sabbath, avoidance of idolatry, upon harvesting leaving some of the grain in the fields for the poor, and the practice of justice and charity in social dealings.

The second reading is from the first Letter of St. Paul to the Corinthians 3:16-23. As we work our way through the first part of 1st Corinthians, last week we heard Saint Paul tell of the true wisdom of God. This week he again addresses the divisions in the people of God and reminds the Corinthians (and us) who we really belong to.

The Gospel is taken from St. Matthew (5:38-48). 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,
et 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.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

35 posted on 02/23/2014 3:08:40 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

The Word Among Us

Meditation: Matthew 5:38-48

7th Sunday in Ordinary Time

Be perfect. (Matthew 5:48)

Perfect? Isn’t that impossible? Let’s take a look.

Before Jesus spoke these words, a workable system was already in place: “eye for eye, tooth for tooth” (Deuteronomy 19:21). This system was based on a kind of justice that helped to limit retribution. No double or triple damage claims were allowed. I couldn’t kill someone if he simply stole my camel. The most he would have to do is lose one of his camels to make everything “even.” But Jesus wanted more than this equal-retribution approach. He wanted mercy to become the law of the land.

This new standard can seem unfair because it involves turning the other cheek, going an extra mile, and loving our enemies. We don’t always do this with our family members; how are we supposed to do it with people who hate us?

When we are at odds with someone, unforgiveness is usually at the heart of the matter. So Jesus calls us to forgive. Of course, he doesn’t expect us to feel the same amount of affection for everyone. But he does want us to treat everyone, even our enemies and those who have hurt us, as God treats them: with compassion, mercy, and patience. He wants us to pray for them and to wish them well.

This kind of love not only releases grace to the other person; it also releases God’s grace upon us. Recent psychological studies back this up, in fact. They show that holding unforgiveness can lead to depression. It can fill us with resentment, make us cynical, and even affect our physical health. But people who practice forgiveness tend to be healthier and more at peace. So the more we try to follow Jesus’ teaching, the more we benefit as well!

Do you want to be perfect? Try your best to forgive. It may seem impossible, but with God’s help, all things are possible.

“Lord, make me an instrument of your mercy and peace!”

Leviticus 19:1-2, 17-18; Psalm 103:1-4, 8, 10, 12-13; 1 Corinthians 3:16-23

Questions for Reflection or Group Discussion

(Leviticus 19:1-2,17-18; Psalm 103:1-4,8,10,12-13; 1 Corinthians 3:16-23; Matthew 5:38-48)

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?

2. 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?

3. 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?

4. The Gospel reading presents us with these daunting commands: “love your enemies and pray for those who persecute you.” In what way is it necessary to personally know and experience the Lord’s love and forgiveness, in order to love, forgive, and pray for those who have wronged you? How has this impacted your own ability to forgive others as the Lord has forgiven you?

5. The meditation ends with these words: “Do you want to be perfect? Try your best to forgive. It may seem impossible, but with God’s help, all things are possible.” Jesus’ command to be perfect appears right after he explains how to treat our enemies. Why do you think that how we treat our enemies can help us move toward that daunting goal of perfection?

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

36 posted on 02/23/2014 3:17:54 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

A Christian Pilgrim

JESUS CAME TO PERFECT THE LAW

(A biblical refection on THE 7th ORDINARY SUNDAY [YEAR A], 23 February 2014)

Gospel Reading: Matthew 5:38-48

First Reading: Leviticus 19:1-2,17-18; Psalms: Psalm 103:1-4,10,12-13; Second Reading: 1 Corinthians 3:16-23

The Scripture Text
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 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; and if any one would sue you and take your coat, let him have you cloak as well; and if any one forces you to go one mile, go with him two miles. Give to him who begs from you, and do not refuse him who would borrow from you.

“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, 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. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect. (Mt 5:38-48 RSV)

Jesus contrasted His message about relationships with the old code of the law. “An eye for an eye and a tooth for a tooth (Matthew 5:38) may seem inhuman to us but, in fact, it represented moral progress. Without this law, vengeance sometimes demands a punishment greater than the injury received.

Jesus wanted His listeners to understand His teachings as further progress in the law: He did not come to abolish the law but to perfect it. The way God things and loves becomes more clearly reflected in the law as it progresses from the constraints of retaliation (only an eye for an eye) to the demands of unconditional love: “He does not deal with us according to our sins, nor requite us according to our iniquities” (Psalm 103:10). Rather, “He makes His sun rise on the evil and the good, and sends rain on the just and the unjust” (Matthew 5:45).

Jesus calls us to genuine, loving forbearance of those who hurt us; to generosity that goes the extra mile, seeking to give rather than to protect or conserve; to forgiveness that is not inhibited by our hurt at being wronged. Instead of dwelling on how impossibly high such a calling seems, let us thank God for the times when love has triumphed in us and we have forgiven others, when we have borne a hurt without a grudge, or generously given our time and energy to serve others. For most people, such triumphs of grace are commoner than they think, and each one brings joy to our Lord and eternal reward for ourselves.

Notwithstanding past triumphs, we all know that there is much room for progress in our love. How can we advance to genuine concern for our detractors, to sincere forgiveness when our hurts are so real? How can we love when there is no possibility of reward? It is a mistake to allow the difficulty of love, or our many failures, to lessen our obligation. Instead we can look confidently to the Holy Spirit who dwells within us (1 Corinthians 3:16). Constantly He is working to make His temple a place of beauty and love. He is in us as the love of God.

Already, then, there is love for our enemies, unconditional forgiveness, infinite forbearance and great generosity within us.

Short Prayer: Holy Spirit, God, You are the source of all love. Humbly, I beg You to demonstrate in me Your power to love. Amen.

37 posted on 02/23/2014 3:27:03 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for February 23, 2014:

“Merciful and gracious is the Lord, slow to anger and abounding in kindness.” (Ps 103:8) In these words, God gives married couples a blueprint for life together! Are you slow to anger…or quick to find fault? Would your spouse say you are “abounding in kindness”? Ask the Lord for help to love your spouse as […]

38 posted on 02/23/2014 3:30:33 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Sunday Scripture Study

Seventh Sunday in Ordinary Time - Cycle A

February 23, 2014

Click here for USCCB readings

Opening Prayer

First Reading: Leviticus 19:1-2, 17-18

Psalm: 103:1-4, 8, 10, 12-13

Second Reading: 1 Corinthians 3:16-23

Gospel Reading: Matthew 5:38-48

Continuing with the Sermon on the Mount we have been hearing from in the last several weeks, this Sunday we will hear the remainder of the section of Matthew 5 sometimes called “the Six Antitheses”. Each antithesis follows a similar format: Jesus citing the Old Law, saying “you have heard it was said…”, and responding with the refrain “…But I say to you”. Jesus is thus established as the new Moses and the lawgiver of the New Covenant.

In verses 38-42, Jesus speaks about the law of retaliation. The command “an eye for an eye, a tooth for a tooth” (taken from Exodus 21:24) sounds harsh to our ears, but in the context of the ancient Middle East, it was actually an enlightened improvement on the prevailing practice which allowed unlimited retaliation for offenses committed. Even so, Jesus goes even further in eliminating the policy of private retaliation from the personal life of the disciple (Romans 12:17).

In verses 43-48, Jesus reminds his hearers of what was considered one of the two greatest commandments (Matthew 22:39), that is, to love one’s neighbor as oneself (see Leviticus 19:18) along with the common belief that one should “hate” their enemies (the Jews of the time had a very definition of “neighbor”, restricting it to fellow Jews; thus the parable of the Good Samaritan. See Luke 10:29-37). Jesus, in this instance, removes limits on to whom they are to extend their charity. In fact, they (and we) are to strive to imitate the perfection of God the Father who has solicitude for all (verses 45, 48).

QUESTIONS:

In the 1st Reading, how is the commandment given by Moses, though good, still limited? In what way or ways is the new commandment given by Jesus superior?

In the Second Reading, what is the basis of our dignity in the Lord (verse 16)? In the context of verse 17 and Matthew 5:48, how should we conduct ourselves?

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?

Closing Prayer

Catechism of the Catholic Church: §§ 1693, 1825, 1933, 1968, 2013, 2054, 2262, 2303, 2443, 2608, 2844

Your duty is to sanctify yourself. Yes, even you. Who thinks that this task is only for priests and religious? To everyone, without exception, our Lord said: `Be ye perfect, as My Heavenly Father is perfect.' -St Josemaria Escriva

39 posted on 02/23/2014 4:27:56 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

Can Anyone Tell if I am a Believer?

Pastor’s Column

7th Sunday in Ordinary Time

February 23, 2014

For if you love those who love you, what recompense will you have? And if you greet your brothers only, what is unusual about that? Do not the pagans do the same? From Matthew 5:38-48

The demands that Jesus makes in this gospel certainly seem radical. Here, Jesus seems to be saying things such as if someone sues you, give them twice as much as they ask. If someone wants to borrow your coat, give them a shirt as well. How do we live this in real terms? Jesus is simply stating a great truth of our faith: there is no setback that God cannot work to good, nothing we have given up for him that will not be repaid. If the Lord is our friend and our salvation, what can anyone really do to us? A good way to look at this might be, "Is there anything about my life that is different than the way others around me live? What is it about my life that makes me a Christian? Can you tell?” One of my favorite illustrations of this passage is a story St. Therese of Lisieux relates in her splendid autobiography, The Story of a Soul. Monks and nuns regularly gather for recreation; this is time they are required to spend together as a community, and also at meals. Well, even religious usually would prefer to speak and sit with people they like! But what I always find remarkable is that St. Therese would regularly sit down with that nun who was cranky, or the one who would criticize her behind her back, or the one that no one could please, the nun everyone else avoided. Now that is real sanctity!

God rarely offers us opportunities to do great things for him or others. A life of faith usually consists of small sacrifices done well, using wisely the circumstances and people we find ourselves in or with daily. Let's turn this around for a moment. What if Jesus had said something like this: If you are coming to coffee and donuts after Mass, and the only people you say hello to are people you know and like, what possible merit is there in that? Even pagans greet their friends!

But what does radical Christianity call for? Can I greet the stranger I see coming to Mass here, or the person I don’t know at coffee and donuts? Now that's real Christianity! It seems very mundane, but things like this are often where God wishes us to make a difference in the lives of others.

Father Gary

40 posted on 02/23/2014 4:41:30 PM PST by Salvation ("With God all things are possible." Matthew 19:26)

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