The texts from the Roman Catholic Lectionary today invite us to reflect on the link between gratitude and love and the challenge to gratefully love people who we may judge as enemies.
Gratitude for all people
The reading from the Letter to the Colossians follows renunciation of vice with an admonition to be thankful.
* [3:5–17] In lieu of false asceticism and superstitious festivals, the apostle reminds the Colossians of the moral life that is to characterize their response to God through Christ. He urges their participation in the liturgical hymns and prayers that center upon God’s plan of salvation in Christ (Col 3:16).1
Psalm 150 offers praise for God’s Surpassing Greatness.
* [Psalm 150] The Psalm is a closing doxology both for the fifth book of the Psalms (Ps 107–149) and for the Psalter as a whole. Temple musicians and dancers are called to lead all beings on earth and in heaven in praise of God. The Psalm proclaims to whom praise shall be given, and where (Ps 150:1); what praise shall be given, and why (Ps 150:2); how praise shall be given (Ps 150:3–5), and by whom (Ps 150:6).2
The “Sermon on the Plain” in the Gospel of Luke calls for Love for Enemies and not judging others.
* [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.3
Colleen Chiacchere comments that elements of a fast-paced life that seem to contradict this message from Paul and Jesus, are all around. Quick judgments, critical and precise assessments, microaggressions, people carrying the weight of past traumas and hurts…in the face of these realities, the message of the first reading can seem counter cultural and unrealistic. Forgiveness for a person we have a grievance against is not easy when the hurt is deep, or the stakes are high. Letting the peace of Christ continue to control of hearts can be a struggle when we’re up against deadlines, difficult duties, selfish motivations, unreasonable expectations, a debilitating illness, or when we’re exhausted, hurt or overwhelmed. Even though we all have so much to be grateful for, filling our hearts with gratitude can seem out of reach. Even though we try, we aren’t always acting in the name of our Lord. In the Gospel, Jesus speaks of loving, of showing generosity, of letting go of grudges and of expanding our boundaries of what’s acceptable and fair.
maybe there is an invitation in St. Peter Claver’s ministry that is particularly timely for us today as we, throughout world, and especially here in the United States, are engaged in the work of antiracism. As a result of our identity as holy and beloved, we are compelled to work tirelessly against systemic racism and minister to the suffering on the margins or in captivity in some way. As Fr. Greg Boyle, SJ says in his book, Tattoos on the Heart: “soon we imagine, with God, this circle of compassion. Then we imagine no one standing outside of that circle, moving ourselves closer to the margins so that the margins themselves will be erased.”4
Don Schwager quotes “The virtue of charity,” by Ambrose of Milan, 339-397 A.D.
"Love is commanded when it is said, 'Love your enemies'" so that the saying which was uttered already before the church may be fulfilled: 'Set in order love in me' (Song of Solomon 2:4). For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law underneath the backs of the Gospel's blessing. The law commands the revenge of punishment (see Exodus 21:23-36). The gospel bestows love for hostility, benevolence for hatred, prayer for curses, help for the persecuted, patience for the hungry and grace of reward. How much more perfect the athlete who does not feel injury!" (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 5.73)5
The Word Among Us Meditation on Luke 6:27-38 asks us to consider an enemy. Maybe someone who has betrayed us or whose life choices we find offensive—is that person our neighbor too?
Perhaps you already have someone in mind as you are reading this meditation. If you can, bring this person to Jesus in your heart. Imagine the two of you standing before him side-by-side. Ask the Lord for the grace to forgive or accept or love this person—whatever you need. If you can’t do this, then ask Jesus to help you be patient with yourself as you try to take the next step toward reconciliation. “Father, thank you for loving all of us equally. Help me to live in that love and to share it with everyone.”6
The Franciscan Media article on Saint Peter Claver comments that slaves were herded out of the ship like chained animals and shut up in nearby yards to be gazed at by the crowds, Claver plunged in among them with medicines, food, bread, brandy, lemons, and tobacco. With the help of interpreters he gave basic instructions and assured his brothers and sisters of their human dignity and God’s love. During the 40 years of his ministry, Claver instructed and baptized an estimated 300,000 slaves.
The Holy Spirit’s might and power are manifested in the striking decisions and bold actions of Peter Claver. A decision to leave one’s homeland never to return reveals a gigantic act of will difficult for us to imagine. Peter’s determination to serve forever the most abused, rejected, and lowly of all people is stunningly heroic. When we measure our lives against such a man’s, we become aware of our own barely used potential and of our need to open ourselves more to the jolting power of Jesus’ Spirit.7
Friar Jude Winkler underlines the need for us to practice the virtues and live authentic lives in the message to the Colossians. Saint Augustine defined evil as the absence of Love. Friar Jude reminds us of the gifts we receive and the brokenness of those with less gifts with whom we practice generosity.
Fr. Richard Rohr, OFM, comments that our carrot-and-stick approach to religion is revealed by the fact that one is never quite pure enough, holy enough, or loyal enough for the presiding group. Obedience is normally a higher virtue than love in religious circles. This process of “sin management” has kept clergy in business. Hiding around the edges of this search for moral purity are evils that we have readily overlooked: slavery, sexism, racism, wholesale classism, greed, pedophilia, national conquest, LGBTQIA+ exclusion, and the destruction of Native cultures. Almost all wars were fought with the full blessing of Christians. We have, as a result, what some cynically call “churchianity” or “civil religion” rather than deep or transformative Christianity.
The good news of an incarnational religion, a Spirit-based morality, is that you are not motivated by any outside reward or punishment but by participating in the Mystery itself. Carrots are neither needed nor helpful. “It is God, who for God’s own loving purpose, puts both the will and the action into you” (Philippians 2:13). It is not mere rule-following behavior; rather, it is our actual identity in God that is radically changing us. Henceforth, we do things because they are true and loving, not because we have to do them or because we are afraid of punishment. Now we are not so much driven from without (the false self method) but we are drawn from within (the True Self method). The generating motor is inside us now instead of either a lure or a threat from outside us. This alone is a converted Christian, or converted anything.8
In our polarised society, developing gratitude for those who are against us is the Way of the Spirit to the love of our enemies to which Jesus invites us.
References
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