The Fifth Day in the Octave of Christmas
(I John 2:3-11; Luke 2:22-35)
A well-published biblical scholar once ignited a holy man’s ire by calling John’s letters “New Testament baby-talk.” The scholar only meant to say that John’s letters possess simplicity and directness as if they were written for children. We see this in today’s first reading. “Whoever loves his brother remains in the light...,” John writes, “Whoever hates his brother remains in darkness...”
John does not have enemy-love in mind here as if he were challenging Christians to love those who hate them. Nor does he mean that they have to necessarily love blood brothers and sisters. He is simply reiterating Jesus’ commandment to his community of disciples that they love one another. It may sound easy, but hard feelings can sprout when humans associate closely. They will feel frustration, envy, and even enmity with one another at times. John is saying that Christians must overcome these troublesome sentiments.
John would be oversimplifying if he meant that we may limit our love to love those with whom we associate. But certainly such love teaches toleration, respect, and compassion so that we in turn may love even those who hate us.
Showing posts with label enemy love. Show all posts
Showing posts with label enemy love. Show all posts
Homilette for Thursday. September 11, 2008
Thursday of the Twenty-third Week in Ordinary Time
(Luke 6:27-38)
When is a victim not a victim? The answer is when the victim takes control of the situation. “Victim” comes from the Latin word victima meaning a creature used in a sacrifice. Sacrificial objects are usually unknowing and passive. They neither resist nor collaborate in the sacrifice. The gospel passage today recommends that Christians not act like victims when we are called to suffering. No, we are to take the initiative in an extraordinary way.
Jesus strings together a series of responses to injury under the rubric: love your enemies. Christians are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us. We also turn the other cheek when someone strikes us, offer our shirt when they take our coat, and give to others without demanding repayment. Jesus also tells us why we want to treat our enemies so benignly. By our love for all, we show ourselves to be true children of God who will provide us an eternal reward.
In the last few years a number of Catholic Christians in Rwanda have demonstrated that fulfilling Jesus’ mandate in this passage is possible. In the genocide of 1994 killers took the lives of half a million people. In 2001 an archbishop started a process of truth-telling, public confession and requests for forgiveness in the midst of a widespread study of Scripture. One man has forgiven eight people who confessed to taking part in the killing of sixty-five of his relatives!
(Luke 6:27-38)
When is a victim not a victim? The answer is when the victim takes control of the situation. “Victim” comes from the Latin word victima meaning a creature used in a sacrifice. Sacrificial objects are usually unknowing and passive. They neither resist nor collaborate in the sacrifice. The gospel passage today recommends that Christians not act like victims when we are called to suffering. No, we are to take the initiative in an extraordinary way.
Jesus strings together a series of responses to injury under the rubric: love your enemies. Christians are to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us. We also turn the other cheek when someone strikes us, offer our shirt when they take our coat, and give to others without demanding repayment. Jesus also tells us why we want to treat our enemies so benignly. By our love for all, we show ourselves to be true children of God who will provide us an eternal reward.
In the last few years a number of Catholic Christians in Rwanda have demonstrated that fulfilling Jesus’ mandate in this passage is possible. In the genocide of 1994 killers took the lives of half a million people. In 2001 an archbishop started a process of truth-telling, public confession and requests for forgiveness in the midst of a widespread study of Scripture. One man has forgiven eight people who confessed to taking part in the killing of sixty-five of his relatives!
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