Readings & Reflections with Cardinal Tagle’s Video: Sunday of the Seventh Week in Ordinary Time A & St. Polycarp, February 23,2020
The Lord says to Moses, “Be holy, for I, the Lord, your God, am holy.” And Jesus says to his disciples, “Be perfect, just as your heavenly Father is perfect.” We may at first be cowed by this daunting command. But that is a sign that we are judging by “the thoughts of the wise” – thoughts that “are vain.” In order to become perfect as the Father, we must first “become a fool, so as to become wise.” Only such foolishness makes us realize that we do not have what it takes to be perfect as the Father. That perfection is possible only if it is given to us. Holiness consists in such humble receptivity before God’s grace. We ask with absolute confidence because we “belong to Christ.”
AMDG+
Opening Prayer
Dear Jesus, in today’s gospel we received your exhortation that we are to be as perfect as God is perfect. Lord, give us the grace to be what You have desired us to be. Enable us to turn the slapped cheek to receive one more, to go the extra mile of service, to offer no resistance to an evil person, to love our neighbor and to pray for those who persecute us. Lord these are quite demanding and most often, impossible for us to do. Lord we need you to live in our hearts so that our lives may be the embodiment of goodness and the perfection, only God has. In your Name, we pray and hope. Amen.
Reading 1
Lv 19:1-2, 17-18 – You shall love your neighbor as yourself.
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.”
The word of the Lord.
Responsorial Psalm
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 – All things belong to you, and you to Christ, and Christ to God.
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.
The word of the Lord.
Gospel
Mt 5:38-48 – Love your enemies.
Bishop Robert Barron’s Homily: Be holy click below:
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.”
The Gospel of the Lord.
Reflection 1 – Holy as God
Dr. Scott Hahn’s reflection: Listen Here
We are called to the holiness of God. That is the extraordinary claim made in both the First Reading and Gospel this Sunday.
Yet how is it possible that we can be perfect as our Father in heaven is perfect?
Jesus explains that we must be imitators of God as his beloved children (Eph. 5:1–2).
As God does, we must love without limit—with a love that does not distinguish between friend and foe, overcoming evil with good (see Rom. 12:21).
Jesus himself, in his Passion and death, gave us the perfect example of the love that we are called to.
He offered no resistance to the evil—even though he could have commanded twelve legions of angels to fight alongside him. He offered his face to be struck and spit upon. He allowed his garments to be stripped from him. He marched as his enemies compelled him to the Place of the Skull. On the cross he prayed for those who persecuted him (see Matt. 26:53–54, 67; 27:28, 32; Luke 23:34).
In all this he showed himself to be the perfect Son of God. By his grace, and through our imitation of him, he promises that we too can become children of our heavenly Father.
God does not deal with us as we deserve, as we sing in this week’s Psalm. He loves us with a Father’s love. He saves us from ruin. He forgives our transgressions.
He loved us even when we had made ourselves his enemies through our sinfulness. While we were yet sinners, Christ died for us (see Rom. 5:8).
We have been bought with the price of the blood of God’s only Son (see 1 Cor. 6:20). We belong to Christ now, as St. Paul says in this week’s Epistle. By our baptism, we have been made temples of his Holy Spirit.
And we have been saved to share in his holiness and perfection. So let us glorify him by our lives lived in his service, loving as he loves. – Read the source: https://stpaulcenter.com/reflections/holy-as-god-scott-hahn-reflects-on-the-seventh-sunday-in-ordinary-time
Reflection 2 – Love one’s enemy is quite difficult
The order of Jesus to love one’s enemy is quite difficult. As a follower of Christ it is in this area of my life where I really struggle. Most often, I end up with thoughts of getting even and somehow retaliation becomes the focus of my heart. When this happens, I know I failed God and I have become a slave of my own emotion. My self-centeredness flows in to my affairs and my relationships and therefore trouble sets in.
However, if I allow God’s Word to prevail on me and I decide to let go- forgive and forget-I begin to have peace in my heart. God’s love and His mercy become foremost in my heart and I begin to remember that I am also a sinner. I begin to realize that just as God was compassionate, forgiving and loving to me as a sinner, then I should do exactly the same thing. If Jesus came upon this world to love and save sinners, then I should be able to imitate Him and love those who have sinned against me. 1Timothy 1:15-16 says: “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. And yet for this reason I found mercy, in order that in me as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life.”
The Holy Scripture does not encourage anyone from embracing those who are committed to do harm to us and our families. It has also made a lot of references on those who will not be forgiven. Yet in today’s gospel reading Jesus is telling us to forgive one another in love. Then what are we to make of the Lord’s call to love our enemies and do good to those who hate us?
When Jesus taught us to love our enemies, He meant that we should hope for what is best for them, their conversion. We should pray for the salvation of their souls. We are required to be good to them and sincerely pray that they will renounce their evil deeds and commit themselves to righteousness.
Unpleasant as it may be, we are required as Christians to forgive our enemies and be one with them in the Name of our Lord!
Today’s gospel brings into our hearts the right action we should take when someone oppresses us, persecutes us or even unfairly takes what is ours. Counterattack – get him before he gets us is not answer. Jesus’ response to this is for us to try to do good to them with the hope that we are able to convert them. With the hope that they will change their minds and disposition, we should do what is necessary to possibly get them to realize what they have done, reprove them but do not incur sin because of them. Leviticus 19 states: “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.”
Our task is to convert our enemy and hope in the Lord that they will relent. If they don’t, then we should leave everything into the hands of our God. We have to start with a sincere attempt to convert our adversary. It won’t always work. But sometimes it will. It would be a shame to miss that “sometime.” When we give our enemy a chance and try to draw him to our Lord, we become truly children of the heavenly Father. As such He will make the sun rise on us and cause rain to fall on us as well for indeed “blessed are they who follow the law of the Lord!”
In God’s time I trust that God will enable me to be the loving person, the reconciler and the forgiver that He wants me to be.
Direction
Let us ask God for the grace to love those who hate and persecute us by imploring God’s mercy on them through prayer and intercession.
Prayer
Heavenly Father, give me the grace to be obedient and faithful to your precept of love. In Jesus, I pray. Amen.
Reflection 3 – Dare to be Different!
A priest was teaching on the topic of love. He asked the question to his listeners: “Who among you here do not have enemies?” An old man raised his hand. The priest was delighted. “Look at him! Such a perfect example of love! Tell us. What did you do?” The old man said, “Nothing. I have no more enemies because they are now all dead.”
Who likes enemies, anyway? Many would want them dead and gone! If not, at least we want to get even. That is the reason behind the law of “an eye for an eye, and a tooth for a tooth” mentioned by Jesus in the Gospel this Sunday. This is an ancient law written by a man named Hammurabi 4,300 years ago (cf. William Barclay). But far from encouraging revenge, it seeks to limit it. Before this law, the custom was to wipe out the entire tribe in retaliation for an offense of one tribe member. Hammurabi says that the only one to be punished is the culprit, sparing the rest of the tribe. And his punishment is commensurate to the offense done. The victim, in turn, cannot put the law into his hands and exact revenge. A judge has to decide on the case.
This law sounds rational and just. But for Christ, this is not enough. The law of “an eye for an eye and a tooth for a tooth” will eventually make this world full of blind and toothless people! Revenge and violence are not Christian options. Christianity is rooted in the virtue of love. In fact, if we compress the entire Bible, we will come up with only one word – love. The word love appears in Scripture 500 times. And St. Vincent de Paul, Apostle of Charity, was right is saying, “I have only one sermon, but I twist it a thousand times.” That sermon is about love.
Jesus always insists on this commandment – love God and neighbor – for three reasons. In the first place, it is because God is love. For one who loves, he becomes God-like. He challenged us: “Be perfect as the heavenly Father is perfect.” Secondly, it is because Jesus knew how important it is for our life in this world. According to tradition, when the Apostle St. John was already old, he repeatedly says the same thing to his followers: “My dear children, love one another.” When asked why he repeats the same message over and over again, he explained: “Because it is the command of the Lord, and if it is done, it is enough.” Finally, the Lord insisted upon it because he knew it is never easy for us to love as he did. We need to be constantly reminded of it.
This Sunday, the Lord goes further in his teaching about love of neighbor. He commanded us to love even our enemies – the persons who make our life difficult. Surely, people in this world will consider this a crazy idea. Our enemies deserve to be hated; they ought not to be loved. But Jesus insisted: “Love your enemies, pray for your persecutors, and offer no resistance to one who is evil.” He has the right to say this because he himself did it as he clearly showed us by his sufferings and death on the cross.
The Lord told us to love our enemies, and not to imitate or become like them. There is the saying, “If you can’t beat them, join them.” This cannot be applied to a Christian. The only way to beat the enemy is not by applying the “an eye for an eye” policy, but by loving them as proven true by the example of Jesus. A saying goes: “Love your enemies. It will drive them nuts!”
Most often we judge according to the standards of this world. If somebody hits us, we have to hit back. Otherwise, we will be perceived as weak and coward. That is what the world is telling us. But fighting against our enemies does not stop them from being enemies, just like fighting fire with fire. There is undeniable wisdom and truth in the use of love to stop our enemies, just as firefighters use water to stop the fire.
God dares us to be different from the world by conforming to His standards. As Christians, we do not belong to this world. The reason why many Christians have become irrelevant and insignificant in today’s society is because they simply follow and imitate the world. It is easy to spot a Muslim or Buddhist on the street by the way they dress and pray in public. But we can hardly say this for Christians. The challenge is set before us: we ought to be different – as light in darkness and salt on food – in order to become effective agents of renewal and transformation. And the supreme distinguishing factor is love – “By this shall all men know that you are my disciples: your love for one another.”
This point is clearly illustrated in the example of thermometer and thermostat. When you bring a thermometer into the room, it simply records the temperature of the room. It changes itself to conform to the environment. The opposite is what happens with the thermostat. When you set the thermostat of the air conditioning unit or heater in the room, in a short while the room changes to the level of temperature the thermostat is set. It does not follow the environment, but changes it. [Adapted from “Hot Illustrations“,Youth Specialties, Inc, 2001.]
As Christians, we are not supposed to be just a thermometer. Instead, we must be the thermostat of the world – the leaven of society, the light of the world and the salt of the earth. By living and witnessing to the teachings of Christ, we ought to inspire and motivate the hearts of people and become effective agents of change and renewal, in order to hasten the coming of God’s kingdom in this world.
This commandment challenges us to go out of our way, to be different, and to go beyond the superficial and mediocre. If we love only those who love us, what merit is there in that? We have to learn to love as God loves us. Only then can we be known as true followers of Christ (Source: Fr. Mike Lagrimas, St. Michael the Archangel Parish, Amsterdam St., Capitol Park Homes, Matandang Balara, Quezon City 1119).
Reflection 4 – Do not return evil for evil
If someone insults you or tries to take advantage of you, how do you respond? Do you repay in kind? Jesus approached the question of just retribution with a surprising revelation of God’s intention for how we should treat others, especially those who mistreat us. When Jesus spoke about God’s law, he did something no one had done before. He gave a new standard based not just on the requirements of justice – giving each their due – but based on the law of grace, love, and freedom.
Law of grace and love
Jesus knew the moral law and its intention better than any jurist or legal expert could imagine. He quoted from the oldest recorded law in the world: If any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe (Exodus 21:23-25). Such a law today seems cruel, but it was meant to limit vengeance as a first step towards mercy. This law was not normally taken literally but served as a guide for a judge in a law court for assessing punishment and penalty (see Deuteronomy 19:18).
The Old Testament is full of references to the command that we must be merciful: You shall not take vengeance or bear any grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD (Leviticus 19:18). If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink (Proverbs 25:21). Do not say, “I will do to him as he has done to me; I will pay the man back for what he has done” (Proverbs 24:29). Let him give his cheek to the smiter, and be filled with insults (Lamentations 3:30).
Jesus does something quite remarkable and unheard of. He transforms the law of mercy with grace, forbearance, and loving-kindness. Jesus also makes clear that there is no room for retaliation. We must not only avoid returning evil for evil, but we must seek the good of those who wish us ill. Do you accept insults, as Jesus did, with no resentment or malice? When you are compelled by others to do more than you think you deserve, do you insist on your rights, or do you respond with grace and cheerfulness?
Grace of the Holy Spirit
What makes a disciple of Jesus Christ different from everyone else? What makes Christianity distinct from any other religion? It is grace – treating others, not as they deserve, but as God wishes them to be treated – with loving-kindness and mercy. Only the cross of Jesus Christ can free us from the tyranny of malice, hatred, revenge, and resentment and gives us the courage to return evil with good. Such love and grace has power to heal and to save from destruction. The Lord Jesus suffered insult, abuse, injustice, and death on a cross for our sake. Scripture tells us that the blood of Jesus Christ cleanses us from all sin and guilt (Matthew 26:28; Ephesians 1:7, I John 1:7, Revelation 1:5). Since God has been merciful towards us through the offering of his Son, Jesus Christ, we in turn are called to be merciful towards our neighbor, even those who cause us grief and harm.
How can we possibly love those who cause us harm or ill-will? With God all things are possible. He gives power and grace to those who believe and accept the gift of the Holy Spirit. His love conquers all, even our hurts, fears, prejudices and griefs. Only the cross of Jesus Christ can free us from the tyranny of malice, hatred, revenge, and resentment and gives us the courage to return evil with good. Such love and grace has power to heal and to save from destruction. Do you know the power and freedom of Christ’s redeeming love and mercy?
Perfect – made whole
Was Jesus exaggerating when he said we must be perfect as our heavenly Father is perfect (Matthew 5:48)? Jesus’ command seems to parallel two passages from the Old Testament Scriptures. The first is where God instructed Abraham to “be perfect/blameless” before God (Genesis 17:1). The original meaning of “perfect” in Hebrew and the Aramaic dialect which Jesus spoke is”“completeness”” or”“wholeness” – “not lacking in what is essential.”
The second passage that seems to parallel Jesus’ expression – “be perfect as your heavenly Father is perfect”- is the command that God gave to Moses and the people of Israel to “be holy, for I am holy” (Leviticus 11:44,45; 19:2). God created each one of us in his own image and likeness (Genesis 1:26,27). That is why he calls us to grow in maturity and wholeness so we can truly be like him – a people who loves as he loves and who chooses to do what is good and to reject what is evil (Ephesians 4:13-16).
Freedom and power to love as God loves
God knows our sinfulness and weaknesses better than we do – and he assures us of his love, mercy, and help. That is why he freely gives us his power, strength, and gifts so that we may not lack anything we need to do his will and to live as his sons and daughters (2 Peter 1:3). Do you want to grow in your love for God and for your neighbor? Ask the Holy Spirit to purify and transform you in the image of the Father that you may know and live in the joy and freedom of the Gospel.
“Lord Jesus, your love brings freedom and pardon. Fill me with your Holy Spirit and set my heart ablaze with your love that nothing may make me lose my temper, ruffle my peace, take away my joy, nor make me bitter towards anyone.” Read the source: http://dailyscripture.servantsoftheword.org/readings/2020/feb23.htm
Reflection 5 – Be perfect
In this Sunday’s Gospel (Mt 5:38-48), Our Lord Jesus calls us and says, “Be perfect, just as your heavenly Father is perfect” (Mt 5:48) and it is impossible that we be perfect without union with God. To be in union with God is to do the will of the Father on earth as in heaven (Mt 6:10). However, our family today as an institution is under attacked not to do the will of the Father by living in cohabitation, divorce, contraceptive mentality, abortion and adultery. In most cases, the problem of communication among couples is the root cause. Hence, the saints have these advices: “In order to avoid discord, never contradict anyone except in case of sin or some danger to a neighbor; and when necessary to contradict others, do it with tact and not with temper” (St. Louis IX); “Take pains to refrain from sharp words. Pardon one another so that later on you will not remember the injury. The recollection of an injury is itself wrong. It adds to our anger, nurtures our sins and hates what is good. It is a rusty arrow and poison for the soul” (St. Francis of Paola); “Argument is a fishing line baited with veracity (defense of truth, self-justification, self-defense) by which we are seduced into swallowing the hook of sin. In this manner, hooked by tongue and throat, the poor soul is accustomed to be ravished by evil spirits” (St. Simeon).
From the Scripture, Our Lord Jesus teaches the Lord’s Prayer, “…as we forgive those who trespass against us” (Mt 6:12) seventy-seven times (Mt 18:22). This teaching is similar to the other Jesus’ teaching: “You, therefore, must be perfect, as your heavenly Father is perfect” (Mt 5:48); “Be merciful, even as your Father is merciful” (Lk 6:36); “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another” (Jn 13:34). Our Catechism pointed it out that “it is impossible to keep the Lord’s commandment by imitating the divine model from outside; there has to be a vital participation, coming from inside the depths of the heart, in the holiness and mercy and the love of our God. Only the Spirit by whom we live can make ‘ours’ the same mind that was in Christ Jesus. Then the unity of forgiveness becomes possible and we find ourselves ‘forgiving one another, as God in Christ forgave’ us” (CCC:2842). We know that this teaching of Jesus is difficult but His example to die for our sins moved us on to reconciliation and forgiveness. Our society is still struggling with the practice of reconciliation and forgiveness and far from the vision of the “Our Father.” What must I do to do the will of the Father and defend against the attacks of the institution of families? For more reflection on Pope Francis: Forgiveness is a strength we receive from God click this link: http://www.pagadiandiocese.org/2015/06/18/pope-francis-forgiveness-is-a-strength-we-receive-from-god/
Reflection 6 – How can we possibly love those who cause us harm or ill-will or the disadvantaged?
We know that God is good to the unjust as well as the just. Our love for others, even those who are ungrateful and selfish towards us, must be marked by the same kindness and mercy which God has shown to us. Here’s a story of a very famous German-Jewish philosopher named Moses Mendelssohn. Moses Mendelssohn was a brilliant and compassionate but was small, hunchbacked man. He fell in love with a beautiful and charming young woman named Gretchen, the daughter of a prosperous banker. Several months after he had met Gretchen, Mendelssohn visited her father. He asked him, very cautiously, how his daughter might feel about the possibility of marrying him, for he had come to love her very much. “Please, tell me the truth,” Mendelssohn insisted. The father hesitated and then replied: “The truth is that the girl is frightened by you because…” Mendelssohn finished his sentence for him, “because I am a hunchback?” “Yes,” said the father, “because you are a hunchback.” Mendelssohn paused. Then after some silence he asked permission to see the daughter on the pretext that he wanted to say farewell to her. The father agreed. Mendelssohn went upstairs and found Gretchen in a room where she was busy with needlework. She avoided looking at him during the conversation, which Mendelssohn eventually directed to the subject of marriage.
In the course of the conversation, the young woman asked him if he really believed in the old saying that “marriages are made in heaven,” “Of course,” he replied. “And while we’re on that subject, I might as well tell you that something unusual happened to me. As you know when boys are born the angels in heaven call out for all to hear, ‘This little boy is destined to have this special girl for a wife. It is decreed from all eternity and no one may change it.’ “So when I was born, the angels made the usual announcement about me and the name of my future wife was announced. But then the angels paused and added. ‘But alas, Mendelssohn’s wife will have a terrible hump on her back!’ Then I shouted out loud before the court of heaven. I cried, ‘Oh, Lord, no. No. A girl who is hunchback will very easily become bitter and hard, and the object of awful jokes and hurts. No, Lord, a girl should be beautiful. Oh, Lord, please… please give the hump to me and let her be well-formed.’ And you know what, Gretchen? God heard my prayer and I was glad. I am that boy and you are that girl.” Gretchen was deeply moved. She saw Mendelssohn in a whole new way, and so she became his faithful and loving wife.
As Gretchen was converted from a physical to spiritual point of view of life, we as Christian are called to have the same mind and the same attitudes as God himself. God is generous and forgiving to sinners. Jesus gives the command that we must love one another, even our enemies. Jesus said, “Be perfect, as your heavenly Father is perfect” (Mt 5:48). In order to reach this perfection, we should use the strength dealt out to us by Christ’s gift, so that… doing the will of the Father in everything, we may wholeheartedly devote ourselves to the glory of God and to the service of our neighbors.
The way of perfection passes by way of the cross like the cross carried by Mendelssohn as being born a hunchback. There is no holiness without renunciation and spiritual battle. Spiritual progress entails mortification that gradually leads to living in peace and joy. For more reflection on Bishop Fulton Sheen on Marriage and incompatibility, please click this link: http://www.pagadiandiocese.org/?p=2112
Reflection 7 – Ending Escalation
I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. —Matthew 5:39
The pastor of an inner-city church told his congregation: “Some people believe in ‘an eye for an eye.’ But in this neighborhood, it’s two eyes for an eye. You can never even the score; you can only raise the stakes.” The people nodded in solemn understanding of the reality they faced each day.
We’ve seen it happen on a school playground or in our own homes—a child bumps into another during a game. The one who was bumped pushes back, and the shoving quickly grows into a fight. It’s the process of retaliation and escalation in which each act of revenge exceeds the one that provoked it.
In Matthew 5, Jesus tackled a number of key relational issues by raising the standard to the one that pleases God: “You have heard that it was said . . . . But I tell you . . .” (vv.38-39). His words about turning the other cheek, going the second mile, and giving to those who ask may sound as radical and unrealistic to us as they did to those who first heard them (vv.38-42). Are we willing to ponder and pray about His teaching? Are we ready to apply it when we are wronged at home, at work, or at school?
The cycle of escalation can be broken when a courageous, faith-filled person refuses to strike back. — David C. McCasland
Lord, help me not retaliate
When someone wants to pick a fight;
Instead, give me the strength and faith
To show Your love and do what’s right. —Sper
To return good for good is natural; to return good for evil is supernatural (Source: Our Daily Bread, RBC Ministries).
Reflection 8 – ‘Not Enough Mercy’
Love your enemies, bless those who curse you, do good to those who hate you. –Matthew 5:44
A nationally known radio commentator once went on a tirade against Christians. He ridiculed their views of the end times, particularly the return of Christ for His church. He said that “the evaporation of 4 million people who believe this nonsense would leave this world a better place.”
It wasn’t long before the network apologized to any listeners who were offended. But the commentator himself refused to say he was sorry. He received hate mail, venomous condemnations, and even death threats from professing believers. This convinced him more than ever that the world would be better off without people filled with this kind of hatred.
It’s unfortunate and sad to see Christians become so enraged. As Joseph Stowell, President of Moody Bible Institute, said, “There’s too much mean and not enough mercy.” When followers of Jesus spend more time condemning their enemies than praying for them or showing love to them, they lose their spiritual credibility.
Jesus expects us to stand out from the world by letting our “light so shine before men, that they may see [our] good works and glorify [our] Father in heaven” (Matthew 5:16). One way we live that out is by obeying His command to love our enemies (v.44).
It’s easy to love one who loves in return,
There’s no test of character—nothing to learn;
The real lesson comes when we follow Christ’s call
To love those who’d rather see us take a fall.
The warmth of love can melt the heart of an enemy (Source: Our Daily Bread, RBC Ministries).
Reflection 9 – Living the Call to Perfection
Have you ever met a perfectionist? It’s a silly question; I’m sure you have. Perhaps, you meet a perfectionist every time you look in the mirror. When the perfectionist is somebody else, what do you think of them? What are their characteristics? Well, speaking from my own experience, perfectionists are often self-absorbed, nit-pickers, often critical of others, and hard to be around. They are often nervous and restless. Being perfect isn’t easy. There’s always a complaint, something out of place, something forgotten that gnaws away—uncertainty, even fear of failure. Perfectionists often seem to know how everybody else should be living their lives and often, strangely unaware of how they might live their own. Perfectionists are often pains in the neck.
And yet all of us desire to be perfect in some way, whether as a student, or an athlete, or as a professional, or as a spouse, or parent. Indeed, this desire is part of the natural law written on our hearts, implanted there by God himself, who is All Perfect, and who has made us in his image and likeness. Could it be that the perfectionist we so dislike in others—and perhaps in ourselves—is really just a poor child of God, seeking Him who is all perfection without really knowing Who it is that we seek?
Today’s readings remind us that our deepest calling is to a life of holiness, a form of perfection gained in obedience to the law and love of God who is Holiness. In our reading from Leviticus, the Lord tells Moses: “to speak to the Israelites and tell them: Be holy, for I, the Lord, your God, am holy.”
This holiness is then defined in the following way:
“You shall not bear hatred for your brother or sister in your heart. . .Take no revenge and cherish no grudge. . . You shall love your neighbor as yourself. I am the Lord.”
On a natural level, these commands for holiness are not easily accomplished. The perfectionist, as we normally understand him, isn’t capable of doing this on his own. Indeed, only in humility and obedience to the Lord as a beggar of his grace, can we achieve this kind of holiness or perfection.
The psalmist reminds us of other attributes of God that reveal his perfection, namely His kindness, mercy, and compassion for us poor perfectionists, who are totally frustrated by our inability to attain perfection by our own means. Notice that the psalmist begins with words that echo the Lord’s Prayer: “Bless the Lord, O my soul; and all my being, bless his holy name.” This is a declaration of humility. The psalmist knows that his life, and every blessing in it, is a gift from the Lord. He knows that God’s healing power and mercy is undeserved, that his compassion surpasses our criminal capacity, restoring in us the awareness that we are his children. Without humility, there is no progress toward perfection.
St. Paul reminds us of a simple but great truth about the source of our desire for perfection:
Do you not know that you are the temple of God and 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.
This is true of all of us, but how many of us actually believe it? If we did, it would cast a whole new light on our natural desire for perfection, and on the natural despair that results in recognition of our weaknesses, sinful tendencies, and personal failures. The perfectionist is a person who suffers from an inferiority complex. She lives in a straight-jacket that gets tighter the harder she tries to free herself. He lives in deepening frustration, because he cannot achieve the perfection he desires. What the perfectionist needs is a dose of divine humility.
Jesus is the source of this humility. Though divine, he humbled himself and took on our flesh, and in his Gospel, revealed to us the secret, and the deepest desires of our hearts. In his Sermon on the Mount, which we have heard proclaimed over the past four weeks, he gives us all the keys we need to unlock the secret yearnings of our spirits. So as the gospel acclamation bids us, let us keep his word:
Whoever keeps the word of Christ, the love of God is truly perfected in him.
Twice more today, as in last week’s gospel, Jesus speaks with divine authority to his Apostles. Today, similar to the teaching in Leviticus, he addresses the human emotions of hatred and revenge. The Mosaic law called for a strictly proportional retaliation against wrongdoing, but Jesus commands what seems impossible in his famous expression of “turning the other cheek” in response to violence—a command for non-violence and non-retaliation. And whereas Moses taught love of neighbor, but hatred of enemies, Jesus commands again what seems impossible: that we should love our enemies and pray for our persecutors.
We might cry out in exasperation, “How in God’s name can we do this!” Precisely, it is in God’s name we can and must do this! Jesus even doubles down saying as we just heard at the end of the gospel: “So be perfect, just as your heavenly Father is perfect.” Let’s think about this. The psalmist has already reminded us that God does not retaliate against us for our crimes that deserve his justice. He loves us even when we hate him. This is his perfection at work, and Jesus reminds us that as God’s children we must learn from him, and be like him.
Again, Jesus, as he does throughout the Sermon on the Mount, is calling us to an interior perfection. When he tells us to “turn the other cheek” he is telling us not to nurture an interior spirit of retaliation and revenge. He’s not asking a father to watch his wife and children being beaten or murdered, without attempting to protect them. But the father’s response must be motivated by love for his family, not hatred of the attacker. Similarly, when Jesus bids us to love our enemies, he is not asking us to like them, or to like what they do. Indeed, elsewhere he calls us to hate sin with a perfect hatred, but to love sinners with a perfect love. To love someone means that we must will their best good. Love is understood here, not as a feeling but as a decision to extend our good will to another. Even in opposing terrorists, for instance, we must pray that their souls might be awakened to the evil they do, and to repent of it. They may be resisted with a tough love, but also a tender love, rooted in compassion for their tortured and disordered souls. God only knows what abuses they have endured to shape their character, and warp their understanding. God help them.
But most of the time our persecutors are much closer to home. We may even live with them. They are often members of our family. Jesus commands us to pray for them, not when we get around to feeling like it, but even when we don’t feel like it. To pray consistently for someone who insults us is not easy, but it is necessary. By obeying Jesus in this command of loving and praying for our enemies, our souls gradually are restored from malice to charity, from anger to compassion, from confusion to understanding. In short, we become more perfect, more like God, himself, who forgives our sins, and like Jesus, who laid down his life in redemption of them.
In this Sacrifice of the Mass, in which we celebrate Christ’s victory over sin and death, let us allow his Body and Blood to nourish our souls so that we might forgive others, even as we have been forgiven, and so that our love of neighbor might be perfected by the love of our God, who has redeemed us. – Read the source: http://www.hprweb.com/2017/01/homilies-for-february-2017/
Reflection 10 – A Call to Radical Holiness
You probably have seen the office desk toy called “Newton’s Cradle.” The device consists of several steel balls suspended from a frame and hanging in a row. When a metal ball on the end is pulled back and released, it swings into the others and a ball on the opposite end swings up into the air. This is a clever physics demonstration of Newton’s third law: For every action, there is an equal and opposite reaction. In a perfect system with no other external forces to dissipate energy, those angry steel balls would go on punching each other back and forth for all eternity.
In the Gospel today, Jesus tells us that we should not govern our moral life with Newton’s third law. The attitude behind the Babylonian law of the talon: an eye for an eye and a tooth for a tooth, an equal retribution for an equal harm, is insufficient. In theory, this seems a good solution for promoting peace and justice. The knowledge that I will have a tooth knocked out as punishment should deter me from punching anyone else in the mouth. Unfortunately, the world is not always as simple and symmetrical as it seems in theory. Add anger, confusion, and limited knowledge into the mix, and situations cascade out of control. Humankind would run out of eyes and teeth before every grievance could be settled if the law of talon were followed to its conclusion.
God holds his people to a higher standard of conduct. In today’s reading from Leviticus we are told to “Be holy, for I, the Lord, your God, am holy.” God is not punitive; he does not withdraw his love from mankind in response to a sinner’s attacks. He does not rejoice in the destruction of a sinner but longs for repentance.
However, the teaching in Leviticus is framed within the context of kinship and community. The Israelites are told to “not bear hatred for your brother or sister,” to “cherish no grudge against any of your people,” and to love your neighbor.
Many times, it is challenging to live these commands of forgiveness and love in family and community. We can harbor the deep grudges against those closest to us. All the arguments, insults, and injuries of the past can come back to our mind when we get together with family and friends. The dysfunctional family argument has become a pop cultural cliche of how thanksgiving and holiday dinners unfold.
Sometimes, resolving conflict and forgiving entails taking the risk of looking foolish, of seeming to have lost. St. Paul, in addressing the petty disputes and rivalries among the Christians of Corinth in the reading today, exhorted them that they are the temple of God and the Spirit of God dwells in them. This is much like the first letter of St. Peter that describes the Church as a spiritual house built of living stones. (1 Pt 2:5). Unlike the pagan temples of Greece, where the people remained outside and a statue of a god was contained inside, the Holy Spirit dwells in the midst of Christians wherever they worship.
But even among that community of believers, pride, rivalries, and strife threatened to destroy their unity. St. Paul admonished them that the supposedly wise must become fools to become truly wise.
In the Gospel, as Jesus provides instructions that sound very foolish. When someone strikes you, turn your cheek. If someone goes to law over your tunic, give them your cloak, also. Go two miles when pressed for one.
However, these teachings on retaliation reveal wisdom on both an earthly and a spiritual level. First, by teaching us to pardon insults rather than reacting with violence, Jesus reveals the only remedy for breaking the spiral of unending violence that results from perpetually seeking retribution. Second, when we show love for our enemies, we are able imitate God’s love. This is the love manifest by Christ in his passion when he did not resist his captors, when he walked the extra mile to Calvary, when he forgave his enemies from the cross.
Are we willing to live the foolishness of Christ? Are we open to forgiving those who have injured us, making peace with family and friends, and even taking the extreme step to love our enemies? Hopefully, we do not consider anyone here in our parish community and enemy, though those nearest to us can sometimes ruffle our feathers. Today, when we exchange the sign of peace, forgive whoever is on your right and left if perhaps they have annoyed you in some way. Open your hearts also to begin to pardon whoever has harmed you more deeply, pray today for your enemies that they too may know the Lord’s mercy and forgiveness. – Read the source: https://www.hprweb.com/2020/01/homilies-for-february-2020/
Reflection 11 – Turning the Other Cheek
When Jesus answered the Apostles’ plea by giving them the Lord’s Prayer, he did not emphasize that we should love one another, but rather that we should forgive one another. I sometimes feel that many of us suffer from hidden anger, painful memories of slights, and worse, persecutions, that we can will to forgive. It seems to be a cultural trend today that there is always somebody to blame. If we are completely at a loss, there is always genetics and our parents! It may well be true that each of us is wounded, but dwelling on the wounds and the scars and the hurt and the mutilations takes us straight back to self and away from God. What has happened to you, and whose fault it is, is not really your affair. It is for you to ask God for the grace of a blanket forgiveness, forgiving without even knowing in what way you were damaged. If we cannot drop the desire to be justified, we are shutting ourselves off from God.
Remember always this is not a matter of how you feel. Emotionally, you may be scarred for ever by some betrayal; you may be unable to forget it. With all your heart, though, you cling to God and pray to forgive it. Let me repeat: it is the will to forgive that matters. After all, God alone knows how deliberate, or “evil,” this betrayal was: have we not quite innocently in our own time damaged other people? The whole roiling mass of our pains and suspicions are antipathetic to the surrender to God that we desire in prayer. We choose him, we choose to forgive as our Father in heaven forgives, and we trust him to transform us into men and women who truly love. About the feelings of hurt or betrayal we can do nothing. Or, rather, we can offer them actively and consciously to God. The more we pray, the more we become aware of our own need for forgiveness. Yet God, freely offering his forgiveness, is all too aware that we cannot accept its blessing if we still harbor rancor against others in our hearts. In a sense, one of the reasons why we offer ourselves in prayer is to be forgiven, brought nearer the holiness of God and enabled by his grace to draw others into forgiveness.
Source: Sr. Wendy Beckett, South African-born British art expert, a consecrated virgin and contemplative hermit who lives under the protection of a Carmelite monastery in Norfolk, England. Magnificat, June 2012 Vol. 14, No. 4, p. 273.
Reflection 12 – How to open the door of love with mercy
Mercy is the key to understanding this Sunday’s Gospel reading. Think of love as the front door to people’s hearts. When they close it, mercy is the love that sneaks in through the back door.
In ancient times, if someone gouged another person in the eye, the victim could gather his clan and punish him by wiping out his aggressor’s clan. So God gave his people a law that brought them closer to love: If someone hurts your eye, you may do nothing more than the same to him. It was still unloving, but at least it was fair.
When Jesus came onto the scene, he raised the standards: If someone hurts you, don’t play fair; give that person love.
When people sin against us, they don’t understand that they’re closing their hearts to God and his love. But if we give them love, we give them God through a back door.
This does not mean we are to remain in harm’s way. But if we continue to give them love — even if only from afar — we bring God and his healing into the situation.
If someone steals from you or demands something from you unjustly, you can’t stop his greed but you can stop him from sinning against you: Let it go, give it to him. And as an act of generous love, give him more! I know it doesn’t feel right, but this is what Jesus says is right. Divinely right.
If someone asks you to do a chore for her because she’s lazy, prevent it from becoming a sin of cruelty; gladly do what she asks and volunteer to do more.
This plan of Jesus demonstrates, through us, that God’s love is superior to everything else. It proves that love conquers evil.
This is what it means to be perfect. Perfection in the Bible means the fullness of love — complete, unlimited, merciful love.
Questions for Personal Reflection:
Think of a time when God showed you mercy even though you didn’t deserve his love. What did it feel like when he gave you his love anyway? How did it change you? Who is currently sinning against you? What good deeds can you do simply and easily even before he or she asks for forgiveness?
Questions for Community Faith Sharing:
Describe a time when you did a good deed to someone who caused you difficulties. What kind of impact did your efforts make? If you’re not aware of good results yet, how did it help you experience God’s love? How can stopping an abuse be done as an act of love? – Read the source: http://gnm.org/good-news-reflections/?useDrDate=2017-02-18
Reflection 13 – On loving our enemies
In this Sunday’s Gospel (Matthew 5:38-48) – one of those pages that expresses best the Christian “revolution” – Jesus shows the way of true justice through the law of love, which surmounts that of retaliation, namely, “an eye for an eye and a tooth for a tooth.” This ancient rule imposed inflicting on transgressors punishments equivalent to the damages caused: death to one who killed, amputation to one who wounded someone, and so on. Jesus does not ask His disciples to suffer evil, rather, He asks them to react, but not with another evil, but with goodness. Only thus is the chain of evil broken: an evil leads to another evil, another evil leads to another evil … This chain of evil is broken, and things truly change. Evil in fact is a “void,” a void of goodness, and it cannot be filled with another void, but only with “fullness,” namely, with goodness. Reprisals never lead to the resolution of conflicts. “You did it to me, I’ll do it to you”: this never resolves a conflict, nor is it Christian.
For Jesus the rejection of violence can also imply giving up a legitimate right; and He gives some examples: to give the other cheek, to give one’s cloak or one’s money, to accept other sacrifices (cf. vv. 39-42). However, this renunciation does not mean that the demands of justice are ignored or contradicted; on the contrary, Christian love, which manifests itself in a special way in mercy, represents a higher realization of justice. What Jesus wants to teach us is the clear distinction we must make between justice and retaliation – to distinguish between justice and retaliation. Retaliation is never just; we are permitted to ask for justice; it is our duty to practice justice. Instead, we are prohibited from vindicating ourselves and from fomenting retaliation in some way, in as much as <it is an> expression of hatred and of violence.
Jesus does not wish to propose a new civil rule, but rather the commandment to love our neighbor, which also includes love of enemies: “Love your enemies and pray for those who persecute you” (v. 44). And this is not easy. This word is not understood as approval of the evil done by an enemy, but as an invitation in a higher, a magnanimous perspective, similar to that of the heavenly Father, who – Jesus says — “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (v. 45). In fact, an enemy is also a human person, created as such in the image of God, even if at present this image is obfuscated by unworthy conduct.
When we speak of “enemies” we must not think, perhaps, of those persons who are different and distant from us; we speak also of ourselves, who can enter in conflict with our neighbor, at times with our relatives. How many enmities there are in families, how many! Enemies are those also who speak badly of us, who calumniate us and do us wrongs. And it is not easy to digest this. We are called to respond to all of them with goodness, which also has its strategies, inspired by love.
May the Virgin Mary help us to follow Jesus in this demanding way, which truly exalts human dignity and makes us live as children of our Father who is in Heaven. May she help us to practice patience, dialogue, forgiveness, and thus be craftsmen of communion, craftsmen of fraternity in our daily life, especially in our family. – Pope Francis, read the source: https://zenit.org/articles/angelus-address-on-loving-our-enemies/
Reflection 14 – Love is always a ‘duty’ and hate is never a ‘right’
With the wish to understand that who receives Christ in his own life and loves Him by all his heart is capable of a new beginning, of loving the enemies too. For Christ our sins are like dust.
“Love your enemies”: is it a realistic command?
Jesus asks to love our enemies with the self-giving love that drives us to offer ourselves for the good and freedom of the other without expecting anything in return. If we do not love the other, even if he is an enemy, we do not love the Father, who is also his Father.
The Father has no enemies, he only has children, and if we have known the Father and his free paternal love, we cannot fail to love the brother who can be our worst enemy. This is the essence of Christianity, that is, the religion of the Son who came to bring to earth the love of the Father for all the brothers. Obviously, this love is the gift of the Holy Spirit because one cannot – humanly speaking – love the enemy. We can hardly love ourselves; we can hardly love our friend with selfless love. How is it possible to love the enemy who persecutes us?
Yet, right in the enemy the absolute gratuitousness of love is revealed, and God has revealed his love to us because, when we were still enemies to each other and to him, he gave his life for us. Therefore, the love for the enemy reveals the essence of God as free love, of his Spirit. The Spirit is life, the life of God is free love. It is the free love that exists between the Father and the Son in the Holy Spirit.
Is it possible to love our enemies while they manifest their hostility, their hatred, and their aversion? Is it humanly possible to put into practice this command of Christ? Love for enemies seems madness to common reason. Does that mean that our salvation is in madness? Love for our enemies resembles the hate for ourselves. Does that mean that we will reach beatitude only if we hate ourselves?
Why does Jesus ask us to love our enemies, a task that exceeds human capacities?
“It is not easy, but,” Pope Francis said during the Mass celebrated on the morning of Thursday, September 12, 2018, in the Saint Martha’s chapel “ it is possible: it is enough to contemplate Jesus’ suffering and the suffering humanity and live with Jesus a life hidden in God.”
Again Pope Francis explains: “Jesus very well knows that loving our enemies goes beyond our means, but for this reason he became man: not to leave us as we are, but to transform us into men and women capable of a greater love, that of his and our Father. This is the love that Jesus gives to those who ‘listen to him’. And then it becomes possible! With him, thanks to his love and to his Spirit we can love even those who do not love us, even those who hurt us “(February 24, 2019).
To understand love and to do it we must take seriously the invitation of the Apostle Paul, “Have among yourselves the same attitude that is also yours in Christ Jesus. ” (Phil. 2:5) “Put on then, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do. (Col 3, 12-13).
In order to love everyone in the charity of Christ, including our enemies, the way is to fasten our eyes on Christ on the Cross so to learn to feel how Jesus felt and to conform our way of thinking, deciding and acting with Jesus’ feelings. If we take this road, we live well and take the right path. In the contemplation of the crucified love, we’ll have the confirmation that Jesus loves us. This love is tenderness and a great consolation for us; it is a comfort and a great responsibility day by day. It is love that is given to us and that we cannot acquire with study or practice: it is a free gift from God that we must responsibly bring to fruition.
The world – and we in the world – condemns and executes, that is, eliminates every enemy. The world goes to war toward the enemy up to his annihilation. But Christ tells us to love our enemies, and His Word is truth. It is reality. This Word of love here and now is fulfilled in us, God’s enemies always busy to eliminate our enemies, along the way losing patience, forgiveness and love. We, full of sins, are infinitely loved and beloved by God, rich in mercy.
The Christian is led by the Gospel to see in himself the enemy loved by God and for whom Christ died: this is the basic experience of faith from which the spiritual path that leads to love for the enemy can rise! Paul writes: “But God proves his love for us in that while we were still sinners Christ died for us.” (Rom 5:8-10).
Our lost life is redeemed and fulfilled in His forgiveness. His open arms are even today our refuge and our perfection. We are therefore perfect and complete only in His hidden wounds of love (cf. Saint Bernard of Clairvaux). “It is there that this truth can be contemplated. It is from there that our definition of love must begin. In this contemplation the Christian discovers the path along which his life and love must move.” (Benedict XVI, Deus Caritas Est, 12). Pierced by His mercy we become His wounds open to the world, a sign of salvation, life, and forgiveness for all people. Our daily wounds combined with His wounds are a perfection that saves the world.
2) To look from the Cross.
There, nailed to our cross we are perfect. There, where no one greets us, there, where the sun hides and the rain runs away, there, where the world erases the unrighteous, the children of the heavenly Father give life, freely and because of a loving faith.
There, where the world hates, the disciples of the Love love. Our life is fulfilled on the Cross where we are crucified with Him. “Anyone who wishes to give love must also receive love as a gift. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow (cf. Jn 7:37-38). Yet to become such a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God (cf. Jn 19:34)”. (Benedict XVI, Deus caritas Est 7). It is He alive in us that loves every man and comes into us in the last place, the servant of this generation to open Heaven to every enemy who by His blood has been turned into a friend. Moreover, every enemy is a brother in the eyes of Christ, as it was for us just a moment ago, or yesterday, or shall be tomorrow.
Let’s learn to look at the other, at our neighbor not any more just with our eyes and with our good intentions, but from the Cross, from the point of view of Jesus Christ.
“His friend is my friend. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern… Seeing with the eyes of Christ, I can give to others much more than their outward necessities; I can give them the look of love which they crave.” (Benedict XVI, Deus Caritas, Est, 18). The eyes of God, who loves all giving to all what they need without distinction of any kind, are Jesus’ eyes laid on this humanity through our own eyes.
There is a beautiful insight by Nicholas Berdiaeff: “In the beginning God said to Cain: What have you done to your brother Abel? On the last day He will not turn to Cain but to Abel saying, “What have you done to your brother Cain?” Abel will not rise for revenge, but to guard Cain. The new earth will be when the victims will take care of their executioners. This is the heart of God “. With his infinite love Christ did so for us.
To learn from him we must go to Calvary and watch the Redeemer on the Cross, and then we must get on the cross next to him and look from his point of view. To this love we arrive through a process and through asceticism. Love is not spontaneous: it requires discipline, asceticism, a fight against the instinct of anger and against the temptation of hate. Then we will arrive to the responsibility of those who have the courage to exercise fraternal correction denouncing “constructively” the evil committed by others. Love for the enemy must not be mistaken with complicity with the sinner.
Those who do not hold a grudge and do not seek revenge but correct the brother are in fact also able to forgive. Forgiveness is the mysterious maturity of faith and love for which the offended freely chooses to waive his right against those who have already stepped on his own just rights. Those who forgive sacrifice a legal relationship in favor of a relationship of grace.
For this to be possible, it is essential that next to the command to love our enemies there are prayer for the persecutors and intercession for the opponents. “Love your enemies and pray for those who persecute you.” (Mt 5:44) If we do not accept in prayer the other (and in particular the one who has become our enemy, contradicts us, opposes us and slanders us) learning to see with the eyes of God in the mystery of his person and of his vocation, we will never get to love him. But it must be clear that the love of the enemy is a matter of deep faith, of “intelligence of the heart,” of inner richness, of love for the Lord, and not simply of good will.
This love, to which God calls us, is a love that does not rely ultimately on human resources, but it is the gift of God obtained by trusting solely and unreservedly in his merciful goodness.
Here is the newness of the Gospel that changes the world without making any noise. Here is the heroism of the “little ones” who believe in the love of God and spread it even at the cost of their life. Christ is the first in this love for the enemies, and the martyrs have imitated Him loving to the end. However, let’s keep in mind that consecrated life is in this respect a bloodless but daily martyrdom. In the Ordo Virginum people are called to martyrdom without shedding of blood because they live a life totally dedicated to faithfulness to God and intercession for the sinners who think to be the enemies of Christ, who instead loves them and calls upon them the mercy of the Father. In the concealment of a simple life like that of Our Lady of Nazareth, they show that it is possible to imitate the eminent example of the Mother of Christ in whom God was the protagonist, and whose virginity was the expression also physical of her total openness to the plan of God. The vocation of these women is to humbly pray and work to bring peace to the Earth, to reconcile the hostile brothers, to resurrect Abel, and to bring Cain back the love.( Cf. Two invocations of the litanic prayer in the Ritual of the Consecration of the Virgins, n. 20 – literal translation from Latin: O Lord,
-keep and make the flame of blessed virginity grow in your Church, please listen to us;
-put sincere understanding and peace among people, please listen to us)
Patristic Reading: Saint Augustine of Hippo – Homily 1 on the First Epistle of John ( 1:9)
And in this, says he, we do know Him, if we keep His commandments. (1 John 2:3-4) What commandments? He that says, I know Him, and keeps not His commandments, is a liar, and the truth is not in him. But still you ask what commandments? But whoso, says he, keeps His word, in him verily is the love of God perfected. (1 John 2:5) Let us see whether this same commandment be not called love. For we were asking, what commandments, and he says, But whoso keeps His word, in him verily is the love of God perfected. Mark the Gospel, whether this be not the commandment: A new commandment, says the Lord, give I unto you, that you love one another. (John 13:34) — In this we know that we are in Him, if in Him we be perfected. Perfected in love, he calls them: what is perfection of love? To love even enemies, and love them for this end, that they may be brethren. For not a carnal love ought ours to be. To wish a man temporal good, is good; but though that fail, let the soul be safe. Do you wish life to any that is your friend? You do well. Do you rejoice at the death of your enemy? You do badly. But haply both to your friend the life you wish him is not for his good, and to your enemy the death you rejoice at has been for his good. It is uncertain whether this present life be profitable to any man or unprofitable: but the life which is with God without doubt is profitable. So love your enemies as to wish them to become your brethren; so love your enemies as that they may be called into your fellowship. For so loved He who, hanging on the cross, said, Father, forgive them, for they know not what they do. (Luke 23:34) For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might. Many of them believed, and the shedding of the blood of Christ was forgiven them. At first they shed it while they raged; now they drank it while they believed. In this we know that we are in Him, if in Him we be made perfect. Touching the very perfection of love of enemies, the Lord admonishing, says, Be therefore perfect, as your Heavenly Father is perfect. (Matthew 5:48) He, therefore, that says he abides in Him, ought himself also so to walk, even as He walked.(1 John 2:6 ) How, brethren? What does he advise us? He that says he abides in Him, i.e., in Christ, ought himself also so to walk even as He walked. Haply the advice is this, that we should walk on the sea. That be far from us! It is this then that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, Father, forgive them, for they know not what they do. If, therefore, you have learned to pray for your enemy, you walk in the way of the Lord. – Read the source: https://zenit.org/articles/archbishop-follo-love-is-always-a-duty-and-hate-is-never-a-right/
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Reflection 15 – St. Polycarp (d. 156 A.D.)
Polycarp, bishop of Smyrna (modern Izmir, Turkey), disciple of St. John the Apostle and friend of St. Ignatius of Antioch was a revered Christian leader during the first half of the second century.
St. Ignatius, on his way to Rome to be martyred, visited Polycarp at Smyrna, and later at Troas wrote him a personal letter. The Asia Minor Churches recognized Polycarp’s leadership by choosing him as a representative to discuss with Pope Anicetus the date of the Easter celebration in Rome—a major controversy in the early Church.
Only one of the many letters written by Polycarp has been preserved, the one he wrote to the Church of Philippi in Macedonia.
At 86, Polycarp was led into the crowded Smyrna stadium to be burned alive. The flames did not harm him and he was finally killed by a dagger. The centurion ordered the saint’s body burned. The “Acts” of Polycarp’s martyrdom are the earliest preserved, fully reliable account of a Christian martyr’s death. He died in 156.
Comment:
Polycarp was recognized as a Christian leader by all Asia Minor Christians—a strong fortress of faith and loyalty to Jesus Christ. His own strength emerged from his trust in God, even when events contradicted this trust. Living among pagans and under a government opposed to the new religion, he led and fed his flock. Like the Good Shepherd, he laid down his life for his sheep and kept them from more persecution in Smyrna. He summarized his trust in God just before he died: “Father… I bless Thee, for having made me worthy of the day and the hour… .” (Acts ofMartyrdom, Chapter 14).
Quote:
“Stand fast, therefore, in this conduct and follow the example of the Lord, ‘firm and unchangeable in faith, lovers of the brotherhood, loving each other, united in truth,’ helping each other with the mildness of the Lord, despising no man” (Polycarp, Letter to the Philippians).
Patron Saint of: Earaches
Read the source: http://www.americancatholic.org/features/saints/saint.aspx?id=1300
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Polycarp was one of the “Apostolic Fathers,” those Fathers of the Church who learned the Faith directly from the Twelve Apostles. In his youth, Polycarp heard the preaching of Saint John. During his years as bishop in Smyrna, he wrote many pastoral letters, only one of which survives, a missive to the faithful at Philippi. According to Saint Jerome, this letter was still being read in the churches of Asia almost three hundred years after Polycarp’s death. Of Polycarp, Saint Irenaeus of Lyons attested, “At all times he taught the things which he had learnt from the Apostles, which the Church transmits, which alone are true.” Polycarp suffered martyrdom around the year 155 A.D.
| SAINT POLYCARP | |
|---|---|
S. Polycarpus, engraving by Michael Burghers, ca 1685
|
|
| MARTYR, CHURCH FATHER AND BISHOP OF SMYRNA | |
| BORN | AD 69 |
| DIED | 155 Smyrna, Asia, Roman Empire |
| VENERATED IN | Eastern Orthodox Church, Oriental Orthodox Church, Roman Catholic Church,[1] Anglican Communion, Lutheran Church |
| FEAST | February 23 (formerly January 26) |
| ATTRIBUTES | wearing the pallium, holding abook representing his Letter to the Philippians |
| PATRONAGE | against earache, dysentery |
| MAJOR WORKS | Polycarp’s letter to the Philippians |
Polycarp (Greek: Πολύκαρπος, Polýkarpos; Latin: Polycarpus; AD 69 – 155) was a 2nd-century Christian bishop of Smyrna.[2] According to the Martyrdom of Polycarp he died a martyr, bound and burned at the stake, then stabbed when the fire failed to touch him.[3] Polycarp is regarded as a saint and Church Father in the Eastern Orthodox, Oriental Orthodox, Roman Catholic, Anglican, and Lutheranchurches.
It is recorded by Irenaeus, who heard him speak in his youth, and by Tertullian,[4] that he had been a disciple of John the Apostle.[5][6]Saint Jerome wrote that Polycarp was a disciple of John and that John had ordained him bishop of Smyrna.
The early tradition that expanded upon the Martyrdom to link Polycarp in competition and contrast with John the Apostle who, though many people had tried to kill him, was not martyred but died of old age after being exiled to the island of Patmos, is embodied in the Coptic language fragmentary papyri (the “Harris fragments”) dating to the 3rd to 6th centuries.[7] Frederick Weidmann, their editor, interprets the “Harris fragments” as Smyrnan hagiographyaddressing Smyrna–Ephesus church rivalries, which “develops the association of Polycarp and John to a degree unwitnessed, so far as we know, either before or since”.[8] The fragments echo the Martyrology, and diverge from it.
With Clement of Rome and Ignatius of Antioch, Polycarp is regarded as one of three chief Apostolic Fathers. The sole surviving work attributed to his authorship is his Letter to the Philippians; it is first recorded by Irenaeus of Lyons.
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Surviving writings and early accounts[edit]
The sole surviving work attributed to him is Polycarp’s letter to the Philippians, a mosaic of references to the Greek Scriptures, preserved in Irenaeus’ account of Polycarp’s life. It, and an account of The Martyrdom of Polycarp that takes the form of a circular letter from the church of Smyrna to the churches of Pontus, form part of the collection of writings Roman Catholics and some Protestants term “The Apostolic Fathers” to emphasize their particular closeness to the apostles in Church traditions. After the Acts of the Apostles, which describes the death of Saint Stephen, theMartyrdom is considered one of the earliest genuine[2] accounts of a Christian martyrdom, and is one of the earliest-known Christian documents of this kind.[2]
Life[edit]
There are two chief sources of information concerning the life of Polycarp: the letter of the Smyrnaeans recounting the martyrdom of Polycarp and the passages inIrenaeus‘ Adversus Haereses. Other sources are the epistles of Ignatius, which include one to Polycarp and another to the Smyrnaeans, and Polycarp’s own letter to the Philippians. In 1999, some third to 6th century Coptic fragments about Polycarp were also published.[9]
Papias[edit]
According to Irenaeus, Polycarp was a companion of Papias,[10] another “hearer of John” as Irenaeus interprets Papias’ testimony, and a correspondent of Ignatius of Antioch. Ignatius addressed a letter to him, and mentions him in his letters to the Ephesians and to the Magnesians.
Irenaeus regarded the memory of Polycarp as a link to the apostolic past. He relates how and when he became a Christian, and in his letter to Florinus stated that he saw and heard Polycarp personally in lower Asia. Irenaeus wrote to Florinus:[11]
I could tell you the place where the blessed Polycarp sat to preach the Word of God. It is yet present to my mind with what gravity he everywhere came in and went out; what was the sanctity of his deportment, the majesty of his countenance; and what were his holy exhortations to the people. I seem to hear him now relate how he conversed with John and many others who had seen Jesus Christ, the words he had heard from their mouths.
In particular, he heard the account of Polycarp’s discussion with John and with others who had seen Jesus. Irenaeus also reports that Polycarp was converted to Christianity by apostles, was consecrated a bishop, and communicated with many who had seen Jesus. He repeatedly emphasizes the very great age of Polycarp. Polycarp kissed the chains of Ignatius when he passed by Smyrna on the road to Rome for his martyrdom.
Visit to Anicetus[edit]
According to Irenaeus, during the time his fellow Syrian, Anicetus, was the Bishop of Rome, in the 150s or 160, Polycarp visited Rometo discuss the differences that existed between Asia and Rome “with regard to certain things” and especially about the time of the Easterfestivals. Irenaeus said that on certain things the two bishops speedily came to an understanding, while as to the time of Easter, each adhered to his own custom, without breaking off communion with the other. Polycarp followed the eastern practice of celebrating the feast on the 14th of Nisan, the day of the Jewish Passover, regardless of what day of the week it fell on. Anicetus followed the western practice of celebrating the feast on the first Sunday after the first full moon after the Spring equinox (March 21). Pope Anicetus—the Roman sources offering it as a mark of special honor—allowed Polycarp to celebrate the Eucharist in his own church.[12]
Date of martyrdom[edit]
Polycarp miraculously extinguishing the fire burning the city of Smyrna
In the Martyrdom, Polycarp is recorded as saying on the day of his death, “Eighty and six years I have served Him, and He has done me no wrong”, which could indicate that he was then eighty-six years old[13] or that he may have lived eighty-six years after his conversion.[3] Polycarp goes on to say “How then can I blaspheme my King and Savior? You threaten me with a fire that burns for a season, and after a little while is quenched; but you are ignorant of the fire of everlasting punishment that is prepared for the wicked.”[11] Polycarp was burned at the stake and was pierced with a spear for refusing to burn incense to the Roman Emperor.[14] On his farewell, he said “I bless you Father for judging me worthy of this hour, so that in the company of the martyrs I may share the cup of Christ.”[11]
The date of Polycarp’s death is in dispute. Eusebius dates it to the reign of Marcus Aurelius, c. 166–167. However, a post-Eusebian addition to the Martyrdom of Polycarp dates his death to Saturday, February 23, in the proconsulship of Statius Quadratus —which works out to be 155 or 156. These earlier dates better fit the tradition of his association with Ignatius and John the Evangelist. However, the addition to the Martyrdom cannot be considered reliable on only its own merits. Lightfoot would argue for the earlier date of Polycarp’s death, with which Killen would strongly disagree. In addition, some have proposed a date in 177. However the earlier date of 156 is generally accepted.[15]
Great Sabbath[edit]
Because the Smyrnaean letter known as the Martyrdom of Polycarpstates that Polycarp was taken on the day of the Sabbath and killed on the Great Sabbath, some believe that this is evidence that the Smyrnaeans under Polycarp observed the seventh day Sabbath.
William Cave wrote “… the Sabbath or ‘Saturday’ (for so the word sabbatum is constantly used in the writings of the fathers, when speaking of it as it relates to Christians) was held by them in great veneration, and especially in the Eastern parts honoured with all the public solemnities of religion. This is plain, not only from some passages in Ignatius and Clemens’ Constitutions, but from writers of more unquestionable credit and authority. Athanasius, bishop of Alexandria, tells us that they assembled on Saturdays… to worship Jesus Christ, the Lord of the Sabbath.”[16]
Some feel that the expression the Great Sabbath refers to the Christian Passover or another annual holy day. If so, then Polycarp’s martyrdom would have had to occur at least a month after the traditional February 23 dating since according to the Hebrew calendar the earliest time Nisan 14, the date of the Passover, can fall on in any given year is late March. Other “Great Sabbaths” (if this is referring to what are commonly considered to be Jewish holy days, though observed by many early professors of Christ) come in the spring, late summer, and the fall. None occur in winter.
It is claimed that the “Great Sabbath” is alluded to in John 7:37. Here it is referred to as “the last day, that great day of the feast” and is a separate annual holy day immediately following the Feast of Tabernacles. Others argue that the gospel writer is referring to the seventh day of the Feast and later refers to the Eighth Day or annual Sabbath in John 9:14. It is more likely that the “Great Sabbath,” as referred to in the Martyrdom of Polycarp is alluded to in John 19:31 which points out “that [weekly] Sabbath day” following the “[day of the] preparation” was a “high day” or “great.” In any event, however, it is disputable whether such biblical references imply a common practice or just onetime events.
Importance[edit]
Polycarp occupies an important place in the history of the early Christian Church.[9] He is among the earliest Christians whose writings survive. Saint Jerome wrote that Polycarp was a “disciple of the apostle John and by him ordained bishop of Smyrna”.[17] He was an elder of an important congregation which was a large contributor to the founding of the Christian Church. He is from an era whose orthodoxy is widely accepted by Eastern Orthodox Churches, Oriental Orthodox Churches, Church of God groups, Sabbatarian groups, mainstream Protestants and Catholics alike. According to David Trobisch, Polycarp may have been the one who compiled, edited, and published the New Testament.[18] All of this makes his writings of great interest.
Irenaeus, who had heard him preach in his youth, said of him:[19] “a man who was of much greater weight, and a more steadfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics“. Polycarp had learned from apostle John to flee from those who change the divine truth. One day he met in the streets of Rome the heretic Marcion who, resenting that Polycarp did not greet him, said: “Do you know me?” The saint replied: “Yes, I know you, the first-born of Satan.”[11]Polycarp lived in an age after the deaths of the apostles, when a variety of interpretations of the sayings of Jesus were being preached. His role was to authenticate orthodox teachings through his reputed connection with the apostle John: “a high value was attached to the witness Polycarp could give as to the genuine tradition of old apostolic doctrine”, Wace commented,[3] “his testimony condemning as offensive novelties the figments of the heretical teachers”. Irenaeus states (iii. 3) that on Polycarp’s visit to Rome, his testimony converted many disciples of Marcion and Valentinus.
See also[edit]
- Christianity in the 1st century
- Christianity in the 2nd century
- Early centers of Christianity
- Early Christianity
- Ephesus
- History of early Christianity
- Ignatius of Antioch
- List of Catholic saints
- List of Christian martyrs
- Quartodeciman
References[edit]
- Jump up^ Eastern Catholic “Uniate” Churches included.
- ^ Jump up to:a b c Saint Polycarp at Encyclopædia Britannica
- ^ Jump up to:a b c Henry Wace, Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies, s.v.“Polycarpus, bishop of Smyrna”.
- Jump up^ Tertullian, De praescriptione hereticorum 32.2
- Jump up^ Polycarp, The Catholic Encyclopedia, 1913.
- Jump up^ Irenaeus, Adversus Haereses III.3, Polycarp does not quote from the Gospel of John in his surviving letter, which may be an indication that whichever John he knew was not the author of that gospel, or that the gospel was not finished during Polycarp’s discipleship with John. Weidmann suggests (Weidmann 1999:132) that the “Harris fragments” may reflect early traditions: “the raw material for a narrative about John and Polycarp may have been in place before Irenaeus; the codification of the significance of a direct line of succession from the apostle John through Polycarp may arguably be linked directly to Irenaeus”.
- Jump up^ Dating according to Frederick W. Weidmann, ed. and tr. Polycarp and John: The Harris Fragments and Their Challenge to the Literary Tradition (University of Notre Dame Press, 1999).
- Jump up^ Weidmann 1999:133.
- ^ Jump up to:a b Hartog, Paul (2002). Polycarp and the New Testament. p. 17. ISBN 978-3-16-147419-4.
- Jump up^ Irenaeus, V.xxxiii.
- ^ Jump up to:a b c d Fr. Paolo O. Pirlo, SHMI (1997). “St. Polycarp”. My First Book of Saints. Sons of Holy Mary Immaculate – Quality CatholicPublications. pp. 58–59.ISBN 971-91595-4-5.
- Jump up^
Chisholm, Hugh, ed. (1911). “Polycarp”. Encyclopædia Britannica (11th ed.). Cambridge University Press. - Jump up^ Staniforth, Maxwell, trans. Early Christian Writings London: Penguin Books (1987): 115.
- Jump up^ Polycarp.net
- Jump up^ Ferguson, Everett (16 June 2005), “4: The Church and the Empire”, Church History: From Christ to pre-Reformation, Grand Rapids: Zondervan, p. 80,ISBN 978-0-310-20580-7
- Jump up^ Cave, Primitive Christianity: or the Religion of the Ancient Christians in the First Ages of the Gospel
