The texts from the Roman Catholic Lectionary today contrast a sense of determinism about the action in our lives being a consequence of our inherent nature and the New Life in the Spirit that witnesses Love through our actions.
Tree and Fruit
The reading from the Book of Sirach describes tests in Life that determine how people act.
* [27:4–7, 11–15] The importance of effective speech is a favorite wisdom topic; e.g., cf. 20:1–8, 18–20; 22:27–23:15.1
Psalm 92 is thanksgiving for vindication.
* [92:14] Planted: the just are likened to trees growing in the sacred precincts of the Temple, which is often seen as the source of life and fertility because of God’s presence, cf. Ps 36:9, 10; Ez 47:1–12.2
The reading from the First Letter of Paul to the Corinthians explains the Resurrection event.
* [15:35–58] Paul imagines two objections that the Corinthians could raise: one concerning the manner of the resurrection (how?), the other pertaining to the qualities of the risen body (what kind?). These questions probably lie behind their denial of the resurrection (1 Cor 15:12), and seem to reflect the presumption that no kind of body other than the one we now possess would be possible. Paul deals with these objections in inverse order, in 1 Cor 15:36–49 and 1 Cor 15:50–58. His argument is fundamentally theological and its appeal is to the understanding.3
The Sermon on the Plain in the Gospel of Luke teaches using the example of a tree and its fruit.
* [6:20–49] Luke’s “Sermon on the Plain” is the counterpart to Matthew’s “Sermon on the Mount” (Mt 5:1–7:27). It is addressed to the disciples of Jesus, and, like the sermon in Matthew, it begins with beatitudes (Lk 6:20–22) and ends with the parable of the two houses (Lk 6:46–49). Almost all the words of Jesus reported by Luke are found in Matthew’s version, but because Matthew includes sayings that were related to specifically Jewish Christian problems (e.g., Mt 5:17–20; 6:1–8, 16–18) that Luke did not find appropriate for his predominantly Gentile Christian audience, the “Sermon on the Mount” is considerably longer. Luke’s sermon may be outlined as follows: an introduction consisting of blessings and woes (Lk 6:20–26); the love of one’s enemies (Lk 6:27–36); the demands of loving one’s neighbor (Lk 6:37–42); good deeds as proof of one’s goodness (Lk 6:43–45); a parable illustrating the result of listening to and acting on the words of Jesus (Lk 6:46–49). At the core of the sermon is Jesus’ teaching on the love of one’s enemies (Lk 6:27–36) that has as its source of motivation God’s graciousness and compassion for all humanity (Lk 6:35–36) and Jesus’ teaching on the love of one’s neighbor (Lk 6:37–42) that is characterized by forgiveness and generosity.4
Tamora Whitney comments that the worst kind of blindness, which is almost incurable, is the judgmental spirit.
Jesus was particularly scathing about judgmental spirit because it elevates admittedly good concepts like rules, principles, standards – even religion—above the actual plight of human beings. Those in the biggest danger of the trip to the pit are those people who are constantly trying to fix others’ faults, trying to remedy others’ blindness, when they themselves cannot see clearly. Trying to take a speck from someone else’s eye is not appropriate or feasible until the log is removed from one’s own eye. People shouldn’t be criticizing others for faults they have themselves.5
Don Schwager quotes “Seeing the speck in another's eye,” by Augustine of Hippo, 354-430 A.D.
"The word hypocrite is aptly employed here (Luke 6:42, Matthew 7:5), since the denouncing of evils is best viewed as a matter only for upright persons of goodwill. When the wicked engage in it, they are like impersonators, masqueraders, hiding their real selves behind a mask, while they portray another's character through the mask. The word hypocrites in fact signifies pretenders. Hence we ought especially to avoid that meddlesome class of pretenders who under the pretense of seeking advice undertake the censure of all kinds of vices. They are often moved by hatred and malice. Rather, whenever necessity compels one to reprove or rebuke another, we ought to proceed with godly discernment and caution. First of all, let us consider whether the other fault is such as we ourselves have never had or whether it is one that we have overcome. Then, if we have never had such a fault, let us remember that we are human and could have had it. But if we have had it and are rid of it now, let us remember our common frailty, in order that mercy, not hatred, may lead us to the giving of correction and admonition. In this way, whether the admonition occasions the amendment or the worsening of the one for whose sake we are offering it (for the result cannot be foreseen), we ourselves shall be made safe through singleness of eye. But if on reflection we find that we ourselves have the same fault as the one we are about to reprove, let us neither correct nor rebuke that one. Rather, let us bemoan the fault ourselves and induce that person to a similar concern, without asking him to submit to our correction."(excerpt from Sermon on the Mount 2.19.64)6
The Word Among Us Meditation on Luke 6:39-45 comments that we all struggle. The good news is that, as Sirach says, “The fruit of a tree shows the care it has had” (27:6). That means it’s possible to change what fills our heart and comes out of our mouth. How? By allowing Jesus to care for us. The more we receive his care, the more our “fruit” will improve. As our heart is filled with his love, our words will be more loving and kind.
So take heart! Let Jesus convince you of his compassion. Come and receive the richness of his mercy. Let these attributes fill your heart, and it will become easier to speak words of forgiveness or understanding when you are wronged. Let him show you how he is fulfilling his promises in your life, even in ways you can’t predict, so that you can become more patient and trusting when life gets hard. Let his word shape your words. “Lord, fill my heart with what is pleasing to you.”7
Friar Jude Winkler discusses the wisdom of Sirach and the Sermon on the Plain about knowing what is behind the facade that people often create. The pain and isolation of death is always a part of our reality. Friar Jude reminds us that the Resurrection counters our fear and alienation.
Fr. Richard Rohr, OFM, shares that searching for and rediscovering the True Self is the fundamentum, the essential task that will gradually open us to receiving love from and giving love to God, others, and ourselves. We are created in the image of God from the very beginning (Genesis 1:26–27; Ephesians 1:3–4).
Jesus revealed and accepted a paradox in his entire being: the human and divine are not separate, but one! His life shouted it. I wonder why we so resist our same destiny? For most of us, this seems just too good and too dangerous to be true. There is so much contrary evidence! Many clergy fight me on this, even though it is quite constant in the Tradition. Is it because we are afraid to bear the burden of divinity? As Marianne Williamson says: “Our deepest fear is that we are powerful beyond measure.” [1] Maybe we realize subconsciously that if we really believed that we are temples of God (see 1 Corinthians 3:16, 6:19; 2 Corinthians 6:16), then we would have to live up to it.8
Led by the Spirit to discover our root, that bears an imago Dei, activates the seed that produces the fruit of love in our actions.
References
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