The texts from the Roman Catholic Lectionary today challenge us to examine the social, economic and political obstacles that require love to eliminate the obstacles to addressing the needs of those we mistakenly treat as enemies.
The back of the cargo trailer of George Dyck's transport truck has become a warming shelter for protesters in downtown Ottawa. (Submitted by Benita Pedersen)
In the reading from the First Book of Samuel, David spares Saul again.
* [26:1] The second account of David sparing Saul’s life; cf. note on 24:1. * [26:10] Perishes in battle: David’s words foreshadow how Saul will die (31:3–4). They also emphasize that David, unlike Saul, knows his proper place before God. David comes to the kingship innocent of Saul’s blood, although the king pursues him like an enemy and David has had two opportunities to kill him.1
Psalm 103 is a thanksgiving for God’s Goodness.
* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22).2
The reading from the First Letter of Paul to the Corinthians explains the Resurrection Body.
* [15:35–49] Paul approaches the question of the nature of the risen body (what kind of body?) by means of two analogies: the seed (1 Cor 15:36–44) and the first man, Adam (1 Cor 15:45–49).3
In the Sermon on the Plain from the Gospel of Luke, Jesus teaches love for enemies and avoiding 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.4
David Crawford comments that in today’s reading from the Gospel of Luke, the middle portion of the Sermon on the Plain, Jesus instructs his disciples to abandon a worldview that many would consider practical and reasonable, and instead adopt one that society would consider radically impractical and foolish.
I asked, “How can I do this?” The answer is, I can’t, at least not on my own. God can, so I must be open to the Holy Spirit working to change me. The Apostle Paul’s words from Romans 12:2 describe this transformation so well. I like how the Good News Translation puts it: “Do not conform yourselves to the standards of this world, but let God transform you inwardly by a complete change of your mind.” Loving God, you are kind and merciful. Lead us away from the temptations to judge and condemn so that we, too, may be kind, merciful and forgiving. Transform us so that we love as Christ loves.5
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)6
The Word Among Us Meditation on Luke 6:27-38 comments. Love your enemies. Offer the other cheek. Lend without expecting a return. Forgive. Don’t judge. Jesus is very clear about what discipleship entails. It’s a challenging list, to say the least. How can we, fallen human beings, actually do all these things?
God’s grace is also a reality, and because Christ lives in us, we have unlimited access to it. We see the effectiveness of his grace most visibly in the lives of the saints and other holy men and women. It’s that grace that enabled them to love their enemies, to forgive, and to generously give away their possessions. And it’s that grace that will also help us—one day, and even one moment, at a time. “Jesus, give me all the grace I need to follow you today.”7
Friar Jude Winkler explains David’s decision not to kill Saul. Paul asserts that our resurrected body will be healed of the brokenness of earthly connection. Friar Jude reminds us that our action of healing and forgiveness toward others is based on their needs.
David Deane, on the faculty of the Atlantic School of Theology, looks at the “Freedom Convoy” support in Canada and asks on his YouTube channel: Are the freedom protesters racist? And if not, why are we so desperate to say they are?
My answer draws on some Marxist analysis and suggests two things (1) That our demonization of them helps retain trust in our capitalist society and preserve our capital, and (2) it 'covers up' and justifies the inherent disgust the bourgeoisie have for those without capital. On the basis of this analysis I then claim that Christians can not continue to despise these people, especially when such despising serves to elevate the social capital of Christians. Instead, following Christ, we are called to love them – this does not mean agree with them – but loving them, and refusing to dehumanize them by supposing them to be racist, is essential to being a faithful follower of Christ at this time.8
Fr. Richard Rohr, OFM, shares his understanding of intimacy and what prevents us from experiencing intimacy with God and one another. We all desire true and intimate love. This longing seems to be hardwired into our beings. We have to want very strongly to love and to be loved—or we will never go to this strange place, and we will never find our True Selves. So, God obliges and creates us in just that way, with a bottomless and endless need to be loved and to love. Therapists Jett Psaris and Marlena Lyons have found that our longing for intimacy can only be met when we soften the guardedness around our hearts.
We long to love from the fullness of our undefended hearts and we long to be loved unconditionally and without reservation. . . . The dual yearning of the human heart finds its satisfaction in the struggle to know ourselves at our most vulnerable levels. The deeper we know ourselves, the deeper is our capacity to know others intimately. . . . It is our deep hunger for this level of loving that moves us beyond our resistance, fear, and shortcomings to see what is special and unique about us. It allows us to see the profound core of another and to have that core be fully seen in ourselves. [1]9
The Spirit responds to our needs by showing us the needs of the other to which we are called to respond in love.
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