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Catholic Caucus: Sunday Mass Readings, 02-19-17, Seventh Sunday in Ordinary Time
USCCB.org/RNAB ^ | 02-19-17 | Revised New American Bible

Posted on 02/18/2017 9:49:36 PM PST by Salvation

February 19, 2017

Seventh Sunday in Ordinary Time

Reading 1 Lv 19:1-2, 17-18

The LORD said to Moses,
"Speak to the whole Israelite community and tell them:
Be holy, for I, the LORD, your God, am holy.

"You shall not bear hatred for your brother or sister in your heart.
Though you may have to reprove your fellow citizen,
do not incur sin because of him.
Take no revenge and cherish no grudge against any of your people.
You shall love your neighbor as yourself.
I am the LORD."

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

R. (8a) The Lord is kind and merciful.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord is kind and merciful.
He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.
R. The Lord is kind and merciful.
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord is kind and merciful.
As far as the east is from the west,
so far has he put our transgressions from us.
As a father has compassion on his children,
so the LORD has compassion on those who fear him.
R. The Lord is kind and merciful.

Reading 2 1 Cor 3:16-23

Brothers and sisters:
Do you not know that you are the temple of God,
and that the Spirit of God dwells in you?
If anyone destroys God's temple, God will destroy that person;
for the temple of God, which you are, is holy.

Let no one deceive himself.
If any one among you considers himself wise in this age,
let him become a fool, so as to become wise.
For the wisdom of this world is foolishness in the eyes of God,
for it is written:
God catches the wise in their own ruses,
and again:
The Lord knows the thoughts of the wise,
that they are vain.

So let no one boast about human beings, for everything belongs to you,
Paul or Apollos or Cephas,
or the world or life or death,
or the present or the future:
all belong to you, and you to Christ, and Christ to God.

Alleluia 1 Jn 2:5

R. Alleluia, alleluia.
Whoever keeps the word of Christ,
the love of God is truly perfected in him.
R. Alleluia, alleluia.

Gospel Mt 5:38-48

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.
Should anyone press you into service for one mile,
go for two miles.
Give to the one who asks of you,
and do not turn your back on one who wants to borrow.

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


TOPICS: Catholic; General Discusssion; Prayer; Worship
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Daily Gospel Commentary

Seventh Sunday in Ordinary Time
Commentary of the day
Saint Cyprian (c.200-258), Bishop of Carthage and martyr
On the Virtue of Patience

“What I say to you is: offer no resistance to injury.”

     “Bear with one another lovingly and make every effort to preserve the unity which has the Spirit as its origin and peace as its binding force.” (cf. Eph 4:2f.) It is not possible to maintain unity or peace if the brothers don’t make every effort to remain tolerant of one another and to keep the bond of harmony, which comes from patience…

      How can a person succeed in accomplishing that if he is not firm in patience and tolerant? That is what Saint Stephen did when, far from crying out for revenge, he asked that his executors be forgiven, saying: “Lord, do not hold this sin against them.” (Acts 7:60) That is how the first martyr for Christ behaved. He was not only a preacher of the Lord’s passion, but he also imitated his extreme gentleness.

      What can we say concerning anger, discord, hypocrisy? They have no place in the life of a Christian. He must have patience in his heart; thus none of the vices will be found there. The apostle Paul warned us of this: “Do nothing to sadden the Holy Spirit… Get rid of all bitterness, all passion and anger, harsh words, slander, and malice of every kind.” (Eph 4:30-31) If the Christian becomes established in peace, in Christ’s harbor, he must allow neither anger nor discord to enter his heart; he is neither allowed to return evil for evil nor to conceive hatred.

21 posted on 02/18/2017 10:42:11 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Zenit.org

Perfection, Holiness and Mercy

Seventh Sunday in Ordinary Time – Year A – February 19, 2017

February 17, 2017Spirituality and Prayer
Light of candles into a church

Pixabay.com - Foto-Rabe

Roman Rite

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

Ambrosian Rite

Bar 1,15a; 2, 9-15a; Ps 105; Rm 7,16a; Jn 8.1 to 11

Next to last Sunday after Epiphany, called “Sunday of the divine mercy”

1) Perfection is to accept love.

In this Sunday’s readings there are two sentences that have particularly impressed me: “Be holy, for I the Lord your God, am holy (Lev 19: 2 – 1st reading) and” Be perfect just as your heavenly Father is perfect “(Mt 5, 48 – Gospel). They give rise to the following questions:” What are then the holiness to which God in the book of Leviticus drives us and the perfection to which Jesus calls us? Who can become perfect as God the Father? “

The phrase of Christ reported by St. Luke “Be merciful as your Father” (Lk 6, 36) can help with the answer. Combining this sentence to the one mentioned by St. Matthew: “Be perfect just as your heavenly Father is perfect” (Mt 5, 48) we can say in the first place that the perfection of God is his mercy. Then, we can be perfect if we live mercy. “Goodness and perfection are rooted on mercy” (Pope Francis). With the Pope we can say that the perfection of man is the conquest of mercy, and mercy is the synthesis of the happy and good news brought by the Redeemer.

Secondly, we can say that our perfection is to live humbly as children of God by putting in practice His will that gives us clear directions: the commandments. St Cyprian wrote that “To the fatherhood of God must match a behavior as children of God, so that God may be glorified and praised by the good conduct of man “(De zelo et livore, 15: CCL 3a, 83).

Thirdly, it must be remembered that Christ does not ask us perfection in the observance of legal codes and regulations. He want us perfect, of course, but in love.

Let me explain it by taking an episode of the life of St. Teresa of the Infant Jesus. At a certain point of her life, this holy nun wondered how in heaven we will all be fully and perfectly happy, having reached different degrees of holiness. Then, little Teresa had this illumination: “Let’s imagine that heaven is like a beautiful field full of flowers of all kinds, from the biggest to the smallest, from roses to daisies, from lilies to cyclamens. The morning dew fills the various flowers according to their size. None of them is fuller than the other. Everyone is full, perfect of love and joy and is not, therefore, jealous of the one that is bigger. “

We cannot be holy like, for example, Saint Theresa of the Child Jesus, St. Benedict, St. Francis, Saint Pius of Pietrelcina, or Mother Teresa of Calcutta. Surely we will be much less, but this is not what counts. What counts is the fact that we allow our hearts – as small as a daisy or as large as a lily- to be filled by the love of God.

To be perfect in holiness means to believe in Love, expanding our hearts so that they will accept God.

Let us open ourselves to God’s love. Ultimately, holiness, even if it is our response to God, is a gift from God. We must open ourselves to Him in faith and receive His love.

2) The sanctity of the beatitudes.

Someone might argue that this holiness of love, as welcome of Love, is too easy. It is not easier than the one acquired by Saint Mary Magdalene, the public sinner. This woman fell at the feet of Christ, and, when she got up, she obtained his eulogy: “Her many sins are forgiven, for she loved much” (Lk 7, 47). What does it mean “she loved much”? What had she done? She had believed in the Love, she has done nothing else. All her sins had not stopped her in the love that she threw at the feet of Christ. She had believed and had open herself to receive the gift of divine love that filled her.

The history of every Christian is the one of a love fulfilled always and, at the same time, open to new horizons because God continually stretches the possibilities of the soul so to make it capable of ever greater goods. God himself, who has sown in us the seeds of good, and from whom every initiative of holiness starts, “models the block … and, polishing and cleansing our spirit, forms Christ within us” (St. Gregory of Nyssa, In Psalmos 2:11: PG 44,544B).

This love is put into practice by those who live the Beatitudes. It is, in fact, significant that St. Matthew relates the expressions of Jesus “Be perfect just as perfect is your Father who is in heaven” at the conclusion of the Sermon on the Mount, in which Jesus proclaimed the Beatitudes and promulgated the code of the new law of love.

It is not a coincidence that Jesus tells his disciples that they are the salt of the earth and the light of the world, after declaring the Beatitudes. Without the spirit and practice of the Beatitudes we cannot be salt and light that the world, engulfed in the darkness of the new paganism, desperately needs.

In a society dominated by hatred and violence and torn apart by divisions and conflicts, to announce heroic love for the enemies and prayer for the persecutors means to bring about a true revolution needed by the society of all times and all places. It is the revolution of love, which has its source and its model in the infinite and humble love of the Heavenly Father.

The indication of the Redeemer is clear: to imitate our heavenly Father we must live in the spirit of the Beatitudes and open up completely to the love of the Father, ” who makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust“(Mt 5, 45). Indeed, how can we claim to want to imitate the Father who loves, gives and forgives, if we remain inside the shell of our selfishness, ephemeral slaves of the goods of the world, with a heart close to the needs and suffering of the brothers?

The call to be perfect like the Father is not a request to climb the top of a high mountain. We are not asked to be strong and experienced climbers of the Spirit, as were the saints already canonized by the Church. God’s perfection is the goal for all the disciples of Jesus and for all Christians who want to bear much fruit, and thus give glory to our Heavenly Father (Jn 15: 8).

The grandeur or divine perfection is on a human scale, because it is the greatness of humility. “God, humble, lowers himself: he come to us and lowers himself” (Pope Francis). From heaven to earth. The Son of God lowers himself into the cave of Bethlehem and on the Cross of Jerusalem, passing through the kneeling before the apostles to wash their feet. The humility of Christ, Son of God, is an offer to Love. It is a humility whose source and center is the divine heart. As taught by St. Thomas Aquinas, who wrote profound things on God’s humility, “God is really the source, the center and the heart of humility. In Him there is no selfishness. He is all momentum towards the Other: from the Father to the Son and from the Son to the Father in unity with the Holy Spirit “(Father Maurice Zundel). This mutual donation is communicated to us and makes us “perfect” if we humbly give to Him not only what we have but what we are. God lowers himself on our fragility and saves it with his tenderness.

If we were really convinced that God “believes” in us, we would believe in Him. If we were conscious of being loved by Him tenderly and without limits, we would reply to His love, and we would make our lives a total gift to him in humility, peace, truth, and joy.

A significant way of totally responding to God, offering themselves to Him, is the one of the consecrated Virgins in the world. With the rite of consecration and then, with their daily life lived humbly and tenderly in Him, these women testify that the fact of belonging to God does not limit freedom. A life lived in loving dialogue with Him is a life in freedom that the truth of Love makes effective. The lust of the flesh and of the eyes, and the pride of life are transformed into purity of heart and look to Christ, who – on the cross – hold his arms always open with tenderness and humility. These consecrated women testify that consecrated life is a life of perfection and a sign for all Christians as Cardinal Newman teaches: “It is the opinion of many saints that if we want to be perfect, all we must do is to fulfill our daily duties. It is a short path that leads to perfection; short, not because it is easy, but because everyone can follow it…

On the essence of perfection it is easier to have vague ideas, ideas that can help us to talk about it, when we have no intention to work towards them resolutely. But when we really want perfection, and we try to reach it, then only what is clear and palpable can give satisfactory results since it offers a kind of practical indication that is a way to get there…

It is perfect the one who does rightly his daily actions; to achieve perfection we need not to go beyond this limit.

If you ask me what you need to do to be perfect, I will answer this: do not stay in bed after the time of rising; target your first thoughts to God; make a brief visit to the Blessed Sacrament; pray well the Rosary; collect your thoughts; send away the evil thoughts; do with devotion the evening meditation; examine your conscience every day. Do this and you will be perfect “(Card. John-Henri Newman). These are simple gestures that make our “prayer the outpouring of our heart into God’s heart” (Saint Pius) and our actions, small or large, a manifestation of mercy towards all.

Patristic reading

Saint Augustine of Hippo

on Mt 5,38-42

  1. Hence the Lord goes on to say: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, that ye resist not evil;165 but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat [tunic, undergarment], let him have thy cloak166 also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee,167 and from him that would borrow of thee turn not thou away.” It is the lesser righteousness of the Pharisees not to go beyond measure in revenge, that no one should give back more than he has received: and this is a great step. For it is not easy to find any one who, when he has received a blow, wishes merely to return the blow; and who, on hearing one word from a man who reviles him, is content to return only one, and that just an equivalent; but he avenges it more immoderately, either under the disturbing influence of anger, or because he thinks it just, that he who first inflicted injury should suffer more severe injury than he suffered who had not inflicted injury. Such a spirit was in great measure restrained by the law, where it was written, “An eye for an eye, and a tooth for a tooth;” by which expressions a certain measure is intended, so that the vengeance should not exceed the injury. And this is the beginning of peace: but perfect peace is to have no wish at all for such vengeance.
  1. Hence, between that first course which goes beyond the law, that a greater evil should be inflicted in return for a lesser, and this to which the Lord has given expression for the purpose of perfecting the disciples, that no evil at all should be inflicted in return for evil, a middle course holds a certain place, viz. that as much be paid back as has been received; by means of which enactment the transition is made from the highest discord to the highest concord, according to the distribution of times. See, therefore, at how great a distance any one who is the first to do harm to another, with the desire of injuring and hurting him, stands from him who, even when injured, does not pay back the injury. That man, however, who is not the first to do harm to any one, but who yet, when injured, inflicts a greater injury in return, either in will or in deed, has so far withdrawn himself from the highest injustice, and made so far an advance to the highest righteousness; but still he does not yet hold by what the law given by Moses commanded. And therefore he who pays back just as much as he has received already forgives something: for the party who injures does not deserve merely as much punishment as the man who was injured by him has innocently suffered. And accordingly this incomplete, by no means severe, but [rather] merciful justice, is carried to perfection by Him who came to fulfil the law, not to destroy it. Hence there are still two intervening steps which He has left to be understood, while He has chosen rather to speak of the very highest development of mercy. For there is still what one may do who does not come fully up to that magnitude of the precept which belongs to the kingdom of heaven; acting in such a way that he does not pay back as much, but less; as, for instance, one blow instead of two, or that he cuts off an ear for an eye that has been plucked out. He who, rising above this, pays back nothing at all, approaches the Lord’s precept, but yet he does not reach it. For still it seems to the Lord not enough, if, for the evil which you may have received, you should inflict no evil in return, unless you be prepared to receive even more. And therefore He does not say, “But I say unto you,” that you are not to return evil for evil; although even this would be a great precept: but He says, “that ye resist not evil;”168 so that not only are you not to pay back what may have been inflicted on you, but you are not even to resist other inflictions. For this is what He also goes on to explain: “But whosoever shall smite thee on thy right cheek, turn to him the other also:” for He does not say, If any man smite thee, do not wish to smite him; but, Offer thyself further to him if he should go on to smite thee. As regards compassion, they feel it most who minister to those whom they greatly love as if they were their children, or some very dear friends in sickness, or little children, or insane persons, at whose hands they often endure many things; and if their welfare demand it, they even show themselves ready to endure more, until the weakness either of age or of disease pass away. And so, as regards those whom the Lord, the Physician of souls, was instructing to take care of their neighbours, what else could He teach them, than that they endure quietly the infirmities of those whose welfare they wish to consult? For all wickedness arises from infirmity169 of mind: because nothing is more harmless than the man who is perfect in virtue.
  1. But it may be asked what the right cheek means. For this is the reading we find in the Greek copies, which are most worthy of confidence; though many Latin ones have only the word “cheek,” without the addition of “right.” Now the face is that by which any one is recognised; and we read in the apostle’s writings, “For ye suffer,170 if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face:” then immediately he adds, “I speak as concerning reproach;”171 so that he explains what striking on the face is, viz. to be contemned and despised. Nor is this indeed said by the apostle for this reason, that they should not bear with those parties; but that they should bear with himself rather, who so loved them, that he was willing that he himself should be spent for them.172 But since the face cannot be called right and left, and yet there may be a worth according to the estimate of God and according to the estimate of this world, it is so distributed as it were into the right and left cheek that whatever disciple of Christ might have to bear reproach for being a Christian, he should be much more ready to bear reproach in himself, if he possesses any of the honours of this world. Thus this same apostle, if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, I am a Roman citizen,173 he was not unprepared to submit to be despised, in that which he reckoned as least, by those who had despised in him so precious and life-giving a name. For did he at all the less on that account afterwards submit to the chains, which it was not lawful to put on Roman citizens, or did lie wish to accuse any one of this injury? And if any spared him on account of the name of Roman citizenship, yet he did not on that account refrain from offering an object they might strike at, since he wished by his patience to cure of so great perversity those whom he saw honouring in him what belonged to the left members rather than the right. For that point only is to be attended to, in what spirit he did everything, how benevolently and mildly he acted toward those from whom he was suffering such things. For when he was smitten with the hand by order of the high priest, what he seemed to say contumeliously when he affirms, “God shall smite thee, thou whited wall,” sounds like an insult to those who do not understand it; but to those who do, it is a prophecy. For a whited wall is hypocrisy, i.e. pretence holding forth the sacerdotal dignity before itself, and under this name, as under a white covering, concealing an inner and as it were sordid baseness. For what belonged to humility he wonderfully preserved, when, on its being said to him, “Revilest thou the high priest?”174 he replied, “I wist not, brethren, that he was the high priest; for it is written, Thou shall not speak evil of the ruler of thy people.”175 And here he showed with what calmness he had spoken that which he seemed to have spoken in anger, because he answered so quickly and so mildly, which cannot be done by those who are indignant and thrown into confusion. And in that very statement he spoke the truth to those who understood him, “I wist not that he was the high priest:”176 as if he said, I know another High Priest, for whose name I bear such things, whom it is not lawful to revile, and whom ye revile, since in me it is nothing else but His name that ye hate. Thus, therefore, it is necessary for one not to boast of such things in a hypocritical way, but to be prepared in the heart itself for all things, so that he can sing that prophetic word, “My heart is prepared,177 O God, my heart is prepared.” For many have learned how to offer the other cheek, but do not know how to love him by whom they are struck. But in truth, the Lord Himself, who certainly was the first to fulfil the precepts which He taught, did not offer the other cheek to the servant of the high priest when smiting Him thereon; but, so far from that, said, “If I have spoken evil, hear witness of the evil;178 but if well, why smitest thou me?”179 Yet was He not on that account unprepared in heart, for the salvation of all, not merely to be smitten on the other cheek, but even to have His whole body crucified.
  1. Hence also what follows, “And if any man will sue thee at the law, and take away thy coat, let him have thy cloak180 also,” is rightly understood as a precept having reference to the preparation of heart, not to a vain show of outward deed. But what is said with respect to the coat and cloak is to be carried out not merely in such things, but in the case of everything which on any ground of right we speak of as being ours for time. For if this command is given with respect to what is necessary, how much more does it become us to contemn what is superfluous! But still, those things which I have called ours are to be included in that category under which the Lord Himself gives the precept, when He says, “If any man will sue thee at the law, and take away thy coat.” Let all these things therefore be understood for which we may be sued at the law, so that the right to them may pass from us to him who sues, or for whom he sues; such, for instance, as clothing, a house, an estate, a beast of burden, and in general all kinds of property. But whether it is to be understood of slaves also is a great question. For a Christian ought not to possess a slave in the same way as a horse or money: although it may happen that a horse is valued at a greater price than a slave, and some article of gold or silver at much more. But with respect to that slave, if he is being educated and ruled by time as his master, in a way more upright, and more honourable, and more conducing to the fear of God, than can be done by him who desires to take him away, I do not know whether any one would dare to say that he ought to be despised like a garment. For a man ought to love a fellow-man as himself, inasmuch as he is commanded by the Lord of all (as is shown by what follows) even to love his enemies.

22 posted on 02/18/2017 10:46:43 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Arlington Catholic Herald

Nobody’s perfect

By FR. ROBERT J. WAGNER | Catholic Herald
2/15/17

Gospel Commentary Mt 5:38-48

When someone is called a perfectionist, it is usually not meant as a compliment. Instead, it points to an irrational desire that everything should be completely flawless all the time, a standard that is impossible to reach in a fallen world. Such people are often anxious or frustrated by their own weaknesses and the weaknesses of others. Therefore, when someone is acting like a perfectionist, he or she is not easy to work with or, worse yet, even be around.

In the Gospel this Sunday, Jesus tells His disciples to “be perfect, just as your heavenly Father is perfect” (Mt 5:38). Is Jesus telling us to be perfectionists, held up to the impossible standard of being Godlike? Gratefully, no. God knows our faults better than we do. He died on the Cross to forgive our sins knowing that all of us are sinners (Rom 3:23). He knows that, requiring us to live up to an impossible standard would be cruel, and we know that God is perfect love. Too often, Catholics and other Christians are mocked for being anxious and living as if they and others are paralyzed with guilt because they focus on avoiding sin and not on the freedom of being sons and daughters of God.

So what does Jesus mean when He tells us to be perfect? How can we avoid anxiety knowing we can never reach the standard set before us by God? The answer is to see all through the lens of salvation, knowing that “God did not send his Son into the world to condemn the world, but that the world might be saved through him” (Jn 3:17). With such an understanding, our anxiety and fear are replaced with confidence in God’s unconditional love, while our desire for holiness and pursuit of perfection remains.

In the examples Jesus offers in Sunday’s Gospel, Jesus is asking His audience to go beyond what is expected of them in the way of forgiveness. The law said that if someone was harmed, they were entitled to inflict the same punishment on their assailant. If someone knocks out your tooth, the law allows you to do the same to him (Lv 24:19-20). Jesus says that while the law allows for such revenge, God asks us to forgive beyond what the law allows. Therefore, if someone injures us, we are called not to seek justice, but to offer mercy instead. In this, we are called to imitate God or to be perfect like Our Heavenly Father. In this we are called to respond with love and change the culture around us.

However, each of us knows this is a difficult task. When we are treated unjustly, our first response is not to forgive, but to seek justice. Jesus also knows that in this, and in many other divine commands, we will sometimes fail. His response is that which He is calling us to imitate with His grace: not a response of anger, but one of mercy. When we fall short of the perfection we are called to live out as Christians, Jesus asks us to go to Him to experience His mercy, that we may be forgiven and strengthened.

In particular, as Catholics we are called to meet Jesus in the sacrament of Confession, knowing that through the priest, Jesus pours out His mercy upon us. Some of us may have the same fear of this beautiful sacrament that we do of Christ’s call to perfection. It brings us anxiety because we have to face our imperfections. Yet with the understanding of God’s mercy, we need only to know that we have nothing to fear when we go to Jesus with contrite hearts. When we do this, there is no sin that is unforgiveable. Jesus always welcomes us with love.

In our pursuit of perfection we are called to be like Jesus, who is the perfect model of goodness and love. This is our lifelong journey: to strive each day to be a clearer image of Jesus knowing that He offers us the grace to do so. In this life of constant conversion, however, may we always be aware of the love of Jesus when we fail to live up to His perfect standard, so if we fall short, we come to Him for forgiveness.

Jesus knows that nobody is perfect, at least not until they join Him in the company of saints and angels in heaven. May we pursue our salvation without fear that we may be joyful and fit instruments of God’s mercy toward others, and joyful and fit recipients of God’s mercy for us.

Fr. Wagner is Arlington Bishop Michael F. Burbidge’s secretary.


23 posted on 02/18/2017 10:55:15 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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Archdiocese of Washington

The Cycle of Hatred and Retribution Ends with Me - A Homily for the 7th Sunday of the Year

February 18, 2017

In today’s Gospel the Lord is teaching us, by His grace, to break the cycle of hatred and retribution. When someone harms me I may well become angry, and in my anger seek to get back at the offender. If I do that, though, then Satan has earned a second victory and brought the anger and retribution to a higher level. Most likely, the one who originally harmed me will then take exception to my retribution and try to inflict more harm on me. And so the cycle continues and escalates. Satan loves this.

Break the cycle. The Lord has dispatched us onto the field to turn the game around and break this cycle of retribution and hatred. The “play” He wants us to execute is the “it ends with me” play.

Don’t play on Satan’s team. To hate those who hate me, to 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, Jr.:

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 the antitheses contained in chapter 5 of the Gospel of Matthew are pictures of the transformed human person. Jesus is describing here what happens to a person in whom He has begun to live through the Holy Spirit. The verses are a description more so than a prescription. Jesus is not merely telling us to stop being so thin-skinned, easily offended, and retaliatory. He’s not just telling us to stop hating people. If that were the case, it would be easy for us to get discouraged or to write them off as some impossible ideal. No, the Lord is doing something far greater than just giving us a set of rules. He is describing what will happen to us more and more 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 as follows:

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. Psalm 118 says, In the ways of your precepts I run O Lord for you have enlarged my heart. It takes a large heart not to retaliate, to go the extra mile, to give alms. The transformed mind and heart that Jesus gives us is like this. It is a big heart, able to endure personal slights and attacks, refuse retaliation, and let go of personal possessions in pursuit of a higher goal.

That said, there are surely many questions that arise out of these sayings of Jesus’. Most of them, however, come from seeing Jesus’ words as a legalistic prescription rather than as a descriptive example. Nevertheless, they are important questions.

To answer some of these questions, we do well to recall that the Lord is speaking to us as individuals. The state, which has an obligation to protect the innocent from enemies within and without, may be required to use force to repel threats. Further, it has an obligation to secure basic justice and may therefore be required to impose punishment on those who commit crimes. This has been the most common Catholic understanding of this passage. The New Testament seems to accept that the state does have punitive powers, to be used for the common good.

But don’t miss Jesus’ main point, which is directed to us as individuals. He 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 important, to the degree that Jesus lives in us, we will be less easily offended. This is because our sense of our dignity is rooted in Him, not in 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. In ancient times, striking someone in this manner was a sign of disrespect, just as it would be today. There is an intended humiliation when someone strikes another on the cheek. By turning the other cheek, one would then be struck with the back side of the striker’s hand. This was an even greater indignity in the ancient world! But as a Christian in whom Christ is really living, who can really dishonor me? God is the source of my dignity; no one can take it from me. By this grace, I can let any slight pass, because I have not 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 the law with you over your tunic, hand him your cloak as well. In ancient times, it was forbidden to take someone’s tunic in pledge for a loan. Thus Jesus would seem to be using this example as a symbol of our rights. There are some people who are forever demanding and clinging to their rights. They clutch their privileges and will not let them go even if the common good would require it. They will go to the law rather than suffer any infringement upon their rights. The true Christian thinks more in terms of duties than rights, more of responsibilities than privileges. All this
    “personal honor” stuff is unimportant when Christ lives in us. To be sure, there are some rights necessary for the completion of our duties or for meeting our basic needs. It is unlikely that Jesus has in mind to forbid this. But as a general rule, Jesus is indicating that we can be freed of obsession over our “rights,” “dignity,” and also our personal possessions. Increasingly, we can be freed of the anger that can arise when someone might even think of touching anything that is “ours.” The more we are detached from earthly possessions, the less we get anxious or angry when these things are somehow threatened or used without our permission, or when our precious “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. 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; He came to serve rather than to be served. To the degree that He lives in us, we will willingly serve and not feel slighted when someone asks 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 in situations in which others do not assign work to us fairly or appreciate our efforts sufficiently. This is of little concern for us, because 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. Many questions arise related to indiscriminate giving. In some cases, it may not be wise thing to give money simply because someone asks. But don’t miss the main point here: when Jesus lives in us, we will be more generous. We will give cheerfully and assist others gladly. We will not get bent out of shape when someone asks us for help. We may not always be able to help, but our generous heart will not begrudge the beggar; we will remain cheerful 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. We will not be so easily bent out of shape, retaliatory, or vengeful. We will be more patient, more generous, less grasping, and more giving. This is what happens when we live in a transformative relationship with Jesus.

II. Radical Requirement – Love your 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?

This is the acid test, the hallmark of a true Christian: love of one’s enemy. Note that the 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 we are a “chip off the old block,” we will do the same. It’s easy to love those who love us, but a Christian is called to fulfill the Law and exceed 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. Jesus said, Father, forgive them; for they know not what they do (Luke 23:34). Elsewhere in Scripture is written, 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. Sometimes we say silly things like this: 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 our enemy and even works toward them.

We are called to have compassion, understanding, and 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? 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 but did not coddle them. He spoke the truth to the Scribes and Pharisees of His day, often forcefully and uncompromisingly. We are called to a strong love, one which wants the truth for everyone, but we must give this testimony with understanding and true (not fake or 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 used here is τέλειός (teleios) which means complete or perfect. Thus, the emphasis is on the completion of a work in us more so than mere excellence in performance. 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 today’s Gospel. It’s almost as if Jesus says, “I’ve only given you a few examples here. 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 the 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 He can deliver us from anger, wrath, vengefulness, and pettiness. I can promise you because He is doing it in me. I do not boast; I am only telling you what the Lord has done. For the most part, I have been delivered from my anger, something that was once a major struggle for me. It is not any longer. I did not deliver myself—Jesus did. The promise of the Lord here is true. Only God can do it. 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!”

25 posted on 02/18/2017 11:10:03 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Video
26 posted on 02/18/2017 11:12:25 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
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
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
  1. Listen to Jesus' words and tone and gestures. Does he mean what he says? Am I shocked?
  2. Can I follow Jesus in my situation? Do I want to?
  3. How would I be, with the world and in my heart, if I try to follow Jesus to perfection?

27 posted on 02/18/2017 11:16:58 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
'Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few. Dreams follow many cares: and in many words shall be found folly. If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it. And it is much better not to vow, than after a vow not to perform the things promised. Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands. Where there are many dreams, there are many vanities, and words without number: but do thou fear God.'

Ecclesiastes 5:1-6

28 posted on 02/18/2017 11:20:01 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All



The Angelus 

The Angel of the Lord declared to Mary: 
And she conceived of the Holy Spirit. 

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen. 

Behold the handmaid of the Lord: Be it done unto me according to Thy word. 

Hail Mary . . . 

And the Word was made Flesh: And dwelt among us. 

Hail Mary . . . 


Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. 

Let us pray: 

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen. 


"Hail, full of grace, the Lord is with you" (Lk 1:28) 

 "Blessed are you among women,
 and blessed is the fruit of your womb"
(Lk 1:42). 


29 posted on 02/18/2017 11:22:02 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
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

30 posted on 02/19/2017 9:01:27 AM PST by annalex (fear them not)
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To: annalex
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
31 posted on 02/19/2017 9:02:08 AM PST by annalex (fear them not)
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To: annalex


Pantocrator, Christ Savior and Life Giver

Metropolitan Jovan Zograf, Iconographer

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

32 posted on 02/19/2017 9:03:01 AM PST by annalex (fear them not)
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To: All
Information: St. Conrad of Piacenza

Feast Day: February 19

Born: 1290, Piacenza, Province of Piacenza, Emilia-Romagna, Italy

Died: February 19, 1351, Noto, Province of Syracuse, Sicily, Italy

Patron of: cure of hernias

33 posted on 02/19/2017 6:06:47 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

St. Barbatus


Feast Day: February 19
Born:612 :: Died:682

Barbatus was born in Benevento, Italy. He liked to read the Bible and as soon as he was old enough, he was ordained a priest.

Being a fiery preacher, he was made a pastor. Although he was very good at his work, his life as a pastor was not easy. St. Barbatus encouraged the people that belonged to his flock, to lead better lives. He reminded them to be sorry for their sins. Some people did not like him telling them how to live and were angry. They treated him very badly and finally forced him to leave.

Young St. Barbatus resigned from his parish and went back to Benevento where he had been born. He was received with great joy.

There were challenges in that city, too. Many converts to Christianity still kept pagan idols in their homes. They found it hard to destroy their good luck charms. They worshiped a golden viper and animal skin hung in a tree. They believed in magic powers.

St. Barbatus preached against such superstitions. But the people hung on to their false gods. The saint warned them that because of this sin, their city would be attacked by enemies and it was. The army of Emperor Constans besieged Benevento.

The people then listened to the preacher, soon gave up their error and peace returned. Barbatus then cut down the tree with his own hand, and melted down the golden viper to make a chalice for the altar.

St. Barbatus was made bishop. He continued his work to convert his people and assisted the Pope in a council. He died on February 29, 682, at the age of seventy.


34 posted on 02/19/2017 6:10:33 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
CATHOLIC ALMANAC

Sunday, February 19

Liturgical Color: Green

Today the Church recalls St.
Alvarez of Cordova. He was a
very holy man who built a
monastery in the mountains of
Cordova Spain. After he died in
1430, repeated attempts to
move his relics to the city were
halted by violent storms at each
attempt.

35 posted on 02/19/2017 6:34:28 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Catholic Culture

Ordinary Time: February 19th

Seventh Sunday in Ordinary Time

MASS READINGS

February 19, 2017 (Readings on USCCB website)

COLLECT PRAYER

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.

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Library (3)

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.

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.

36 posted on 02/19/2017 6:48:26 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
The Word Among Us

Meditation: Matthew 5:38-48

7th Sunday in Ordinary Time

Love your enemies. (Matthew 5:44)

Can you picture getting to heaven, and the first person you meet is the one you liked least on earth? It’s possible. After all, God loves that person just as much as he loves you. We should never presume to know how he judges each person.

No one falls outside the scope of God’s loving intentions, either. What God wants for you here on earth is what he also wants for your aggravating neighbor. It’s also what he wants for history’s worst tyrants—that they “be perfect, just as your heavenly Father is perfect” (Matthew 5:48).  

Here’s another surprise: your enemy can help you move closer toward that goal of perfection. Notice that Jesus’ command to be perfect appears right after he explains how to treat the people who hate us: “Love your enemies and pray for those who persecute you” (Matthew 5:44). So if you want to be perfect, you begin by loving your enemies.

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

Try to cooperate with the Lord today. Think about the people you should be loving more than you do—and not just your “enemies.” Think too about the people you take for granted, look down on, or consider undeserving. Instead of harboring spiteful or judgmental thoughts, say a short prayer for someone who provokes you.

What if you have stronger emotions? When you find yourself dwelling on people who have hurt you or people you don’t like or people with whom you have strong disagreements, stop yourself, and start praying for them.

Start with the people you live and work with. Pay attention to the thoughts that cross your mind, especially angry or hateful ones. Don’t harbor them! Instead, take advantage of every invitation to love. Then the perfection of God will begin to shine out from you.  

“Father, help me to love, not hate. Help me to take another step toward the perfection you want for me.”

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

37 posted on 02/19/2017 6:56:55 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
A Christian Pilgrim

18 Feb

JESUS DEMANDS EVEN MORE THAN WHAT THE LAW DEMANDS

(A biblical refection on THE 7th ORDINARY SUNDAY [YEAR A], 19 February 2017)

02-sermon-on-the-mount-1800

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)

Today’s Gospel is a continuation of last week’s reading. Again, Jesus answers the charge that He is teaching His followers to disregard the Jewish law. In response, Jesus shows He demands even more than what the law demands.

The quotation about “taking an eye for an eye and a tooth for a tooth” is taken from Exodus 21:24 and is one of the most misunderstood passages in Scripture. Although people usually quote it when trying to justify revenge, its original purpose was to prevent unjust punishments by placing limits on the penalty imposed on a convicted criminal. Therefore, the authorities could not put the guilty party to death for knocking out someone’s tooth. The worst thing they could do to him was knock out his tooth also. Thus, this passage was never intended to be but only a limitation on what it could be. The punishment could never exceed the crime.

Although the law permits revenge, Jesus does not advocate it. In explaining that his followers should not offer resistance to injury, Jesus says they should give not only their shirt to someone who wants it but their coat as well. The coat was an outer garment a person slept in at night. Although Palestinian days were usually warm, the temperature often dropped dramatically after the sun went down. The coat was all the poor man had to keep him from freeing at night and it was so important that, according to Jewish law, if a man gave his coat as collateral for a loan, the lender was supposed to return it to him before nightfall so he wouldn’t freeze to death.

In His preaching, Jesus sometimes used exaggeration, an accepted Near Eastern teaching technique, to stress and important point. Jesus’ comments in today’s Gospel about giving up one’s coat and in last week’s Gospel about gouging out one’s eyes if they are a source of temptation are examples of exaggeration. Thus, in today’s reading Jesus is not saying that His followers should deliberately expose themselves to physical harm but that they are to forgo any revenge they might be entitled to and should even be willing to put up with injustice for the sake of the Kingdom of God.

Prayer: Heavenly Father, it is difficult for me to respond to hate with love but that is what Jesus, Your Son, is asking of me in today’s Gospel. If there is someone in my life I do hate, let the Holy Spirit guide me when I go out of my way this week to do something nice for that person. Praise the Holy Trinity, Father, and the Son, and the Holy Spirit, God for ever and ever. Amen.

38 posted on 02/19/2017 7:01:30 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
The Gospel in Pictures
39 posted on 02/19/2017 7:03:01 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Marriage = One Man and One Woman Until Death Do Us Part

Daily Marriage Tip for February 19, 2017:

“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! Ask the Lord for help to love your spouse as God loves him/her.

40 posted on 02/19/2017 7:06:40 PM PST by Salvation ("With God all things are possible." Matthew 19:26)
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