God Loves a Cheerful Giver

Gospel of the Seventh Sunday in Ordinary Time

I – Love of God and Neighbour should Shine in all Actions

There was once a man of very limited culture and learning, who had passed his adolescent years in the craft of tailoring. Ever since his entrance into the monastery of the Franciscan Order, his superiors had entrusted him with the task of making all of the brothers’ habits, judging this to be the most suitable mission for him.

However, it was not long before it became evident to the whole community that their new member, so wanting in shrewdness and human knowledge, was not only proficient in the art of sewing, but also, and more importantly, in the practice of virtue. For he had been versed in an infinitely superior science by Him Who hides the mysteries of His Kingdom from the wise and reveals them to little ones (cf. Lk 10: 21).

The monastic life of this brother unfolded in a pattern of total dedication; he went about his duties earnestly and with a supernatural spirit, with unswerving meekness and generosity. As the community tailor, he never refused a service requested of him; rather, he always tried to anticipate the needs and even the mere wishes of his confreres. As soon as he noticed that a brother’s tunic was worn out, fraternal charity impelled him to make a new one with all care and diligence.

Finally, upon reaching the end of this earthly pilgrimage, he lay on his deathbed, breathing his last. After receiving the Sacraments, he turned to the friars who accompanied him in that solemn moment, and implored them, “Please, bring me the key to Heaven!” The other sons of St. Francis were pained to see what they thought was the onset of delirium. But unwilling to ignore the last wish of their beloved brother, they offered him a variety of objects: a prayer book, a relic of his favourite Saint, a crucifix, the Holy Scriptures, but none of these satisfied the poor dying man who kept pleading, “Please, bring me the key to Heaven!” Finally, one of the brothers, who knew the old tailor best, was struck by an inspiration. He dashed off to the workroom, fetched a well-used sewing needle, and returned in time to hand it to the dying brother. Gratefully, and with trembling hands, the friar took the slender tool that had been his inseparable companion during his long years of religious life; he kissed it, made the Sign of the Cross and happily and peacefully surrendered his soul to God.

How right the tailor had been! This object had been his instrument, not only for sewing, but, in reality, for sanctifying himself through the heroic practice of the virtue of charity. In crossing the threshold of death, it served as his key to gain entrance into the joy of the beatific vision.

Whether it be fact or fiction, this tale reminds us that holiness consists in practising all of our actions, even the most insignificant ones, for love of God and neighbour. The Gospel brings us this lesson through the preaching and example of the Divine Redeemer. It was a teaching that implied a radical transformation in the moral standards of mankind.

II – The Clash between Antiquity’s Mentality and Our Lord’s

The ancient world lived in a veritable state of barbarism. Examining the histories of the civilizations that preceded the coming of Our Lord, we are met with records of lurid customs, absurd laws and an almost total absence of morality.

The Egyptian penal code, for example, obliged a mother found guilty of the death of her child to remain for three days and three nights embracing the child’s corpse.¹ In Ethiopia, the kings were considered to be deities, and courtiers were even compelled to adopt their physical defects. If, for some reason, the sovereign lost a limb, they would also undergo amputation, according to the rationale that it was unseemly to appear in public with a healthy body, while the monarch was lame.²

In a more cultured and organized civilization such as that of the Greco-Roman world – with its more precise concept of justice,³ to the point that Roman Law is the inspiration for modern codes⁴ – slavery, generalized among the peoples of the ancient world, had reached shocking dimensions and excesses.

The law classified the slave not as a person but res (a thing) and, as such, unfit to raise a family or constitute a patrimony.⁵ This subjection also applied to prisoners of war and foreigners, among others, who might be seized and disposed of as “goods without owners,”⁶ even if they belonged to the highest classes. They “were sold in the public square in Rome; each slave had […] a board hung around his neck (titulus) declaring his qualities or deficiencies. […] Treatment depended on the disposition of the owner and the Romans were heavy handed. No one would reprehend a master for flogging a servant until the blood flowed because of a word, laugh or sneeze that had escaped during a banquet. […] Augustus had a slave hanged for having eaten a quail. […] When a slave’s energy had been spent from rendering service, or he was sick or weak, he was abandoned on an island of the Tiber.”⁷ Such was the state of humanity, before it was illuminated by the Sun of Righteousness; submersed in the darkness and shadows of death (cf. Lk 1:79), prey to hatred and injustice and groaning under the weight of sin.

Meanwhile, the Chosen People lived under the aegis of the talion law reputed as benign in comparison with other laws and habits in vogue. “In a society devoid of police and legal courts, the custom of blood revenge was an effective means of maintaining social order and safety. This law long remained in force in Israel. However, Hebraic legislation gradually imposed certain limitations aimed at preventing abuses which could degenerate to a private justice”⁸ such as the introducing of the distinction between voluntary and involuntary manslaughter, and the creation of places of refuge for those accused but not yet convicted of homicide.⁹

The scene upon which Our Lord entered

Centuries having passed in this manner, Jesus Christ came to earth, to a people whose concept of charity was completely distorted. Secure in the inherent superiority of Divine election and its own qualities, Israel held that love should be lavished upon only those belonging to their race, while other nations were deemed worthy of contempt and even eternal damnation, simply for not being descendants of Abraham. “Each day the pious Jew should thank God for not being goy [a foreigner]. This pride of race inspired feelings and attitudes of hatred, contempt, and separation.”¹⁰

Even among those of the race itself, esteem was reciprocal, and conditional upon deeds accomplished. One who performed a good work earned respect, but one guilty of some transgression should be despised and chastised. Apostates “are considered aliens, goyim and enemies; they are cursed thrice daily in official prayers, and all relations with them are prohibited.”¹¹

It is easily understood, from this perspective, that talk of mercy, kindness, humility and meekness was unusual in such a milieu, eliciting surprise and incomprehension, such as happens today, when the topic of chastity is raised. Jesus, therefore, appears on the scene as a “rock of scandal” (1 Pt 2: 7) bringing a new doctrine that would shock and convulse the prevailing mentality.

This comes to light with the Gospel contemplated in the Liturgy of the Seventh Sunday in Ordinary Time. The scene unfolds during the Sermon on the Mount, during which the Divine Master laid the foundations for the expansion of the Kingdom of God.

An important nuance

The teachings contained in these verses refer particularly to personal enemies – those who according to our criteria, do not give us our due worth, or envy and persecute us out of pride. We must love, help, bless and pray for these persons and spend ourselves for their eternal salvation.

But this does not mean that Our Lord condemned legitimate defence; neither did He counsel relativism in preserving the principles of our religion, law, morality and order. According to St. Thomas, it befits our own sanctification and the good of others to tolerate personal injuries. However, it may be an imperfection or even a defect to tolerate injuries done to others and with greater reason, to God. “For it is praiseworthy to give away one’s own, but not another’s property. And much less should the things of God be neglected, for as Chrysostom says, ‘it is most wicked to overlook the wrongs done to God.’”¹²

What should our conduct be toward a person who declares himself to be an enemy of God? St. Bernard states: “You who do not love yourself then, except because you love God, consequently love as yourself all those who similarly love Him. But you who love God cannot love as yourself a human enemy, for he is nothing in that as he does not love God; yet you will love him so that he may love. But, to love in order that he may love, and to love because he loves, are not the same thing. That you may experience him as he is, therefore, you must experience him not for what he is, because he is nothing, but for what perhaps he will become.”¹³

Our Lord Jesus Christ, the supreme example

We can easily imagine the reaction of the Pharisees, the scribes and many others when they heard Jesus counselling four attitudes that were diametrically opposed to the customs of the time, as will be seen further on. For, as St. Cyril says, “the old law commanded not to offend others, or even if offended, not to exceed proportions in revenge for injury received, but the perfection of the Law is in Jesus Christ and His Commandments.”¹⁴

That is, bless those who mistreat us and do good to those who hate us. This is the keynote of the true love brought by the Divine Master, of which He Himself was the supreme example. When nailed to the Cross, His head encircled with thorns, His body torn and bleeding, He prayed: “Father, forgive them for they do not know what they do” (Lk 23:34).

As St. Thomas affirms: “His every prayer was fulfilled.”¹⁵ Who, then, would venture to deny that at least some of those tormentors achieved eternal bliss because of this unconditional prayer, issued by the Most Holy Humanity of the Son of God?¹⁶ “They prepared the Cross,” says St. Ambrose, “He gave them grace and salvation in return.”¹⁷

This model for human relations, altogether new in those times, could even be regarded as novel in this day and age. With St. John Chrysostom we ponder: “When you see that the Lord became man and suffered much for thee, is it possible to doubt or question the command to forgive the insults of thy brethren?”¹⁸

Our Lord makes specific applications

After introducing this principle, which of itself is very weighty, Our Lord exemplifies it with situational applications geared at capturing the attention of His numerous audience, thus keeping His words from falling into a void. He proposes such apparently exaggerated attitudes to show how extremely disinterested we should be when it comes to benefitting others.

For St. Thérèse, offering your coat means to “give up your last rights, be regarded as a servant, as the slave of others. […] It is not enough to give what has been asked, it is necessary to anticipate the wants and desires of others, showing yourself very grateful and honoured to provide a service. If something is taken from me, I should not show discontent, but rather seem glad to get rid of it.”¹⁹

Verse 31 contains a simple rule which, if put into practice, would be enough to make human society a paradise: “Do to others as you would have them do to you.” It is a problem of simple human logic, since Jesus makes it clear that this merciful and forgiving treatment is, essentially, what each person would like to receive from others.

III –The Rule of Perfection

The Saviour’s impressive discourse continues with an unequivocal reference to the rule of reciprocity practised in the world of sin, goaded by strict mutual interest: do ut des – I give that you might give.

Referring to this adage, and using a sublime and persuasive didactic, He penetrates the innermost hearts of His hearers, transcending human logic and employing an irrefutable theological argument. True children of God are not permitted to imitate the conduct of sinners, satisfied with the natural law of earthly man. Indeed, if “sinners also agree to match affection, the one whose convictions are of a higher order should also lean more generously to virtue, until you come to love those who do not love you.”²⁰ It is befitting for us to lovingly adhere to the model, the Father Himself, and act as He acts, reflecting the features of the heavenly Man, the second Adam, as St. Paul teaches in his first letter to the Corinthians, which we consider in today’s Liturgy (cf. 15:45-49).

From the mouth of the Messiah, charity finds its ideal definition, which is not merely optional, but mandatory. But due to our evil inclinations, our vindictive nature and our inclination to sin, this excerpt from the Sermon on the Mount could be our condemnation were it not for the powerful hand of God. At the thought of this, St. Thérèse exclaims: “How Jesus’ teachings are contrary to the feelings of nature! Without the help of grace it would be impossible, not only to put them into practice, but to understand them.”²¹ Yet, the existence of so many Saints across two thousand years of Church history, whose lives were like living Gospels, proves that this is achievable.

“He is kind to the ungrateful and the selfish,” says our Lord in this passage. However, everyone, exempting Christ in His Sacred Humanity, Our Lady and St. Joseph, the only perfect creatures,²² can identify among these ingrates, for having reciprocated with insufficiency – if not with sins – for the many benefits received from the infinite bounty of the Creator. Nonetheless, “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10).

A sure path to eternal salvation

Closing His wise argument, Jesus alerts us to the punishment meted out for revenge against others. If, when we cross the threshold of life, we hope to find a benevolent and favourable Judge, it is indispensable in this life to pardon those who have offended us and to show forbearance. We must make enmities disappear “so that they may not cause disappearance; they must be dominated, so that they may not dominate; they must be eliminated by those who forgive, so that those who retain them are not eliminated.”²³ To those who do this, the Divine Redeemer promises not only the forgiveness of sins – of which no one can be considered free – but also an extraordinary reward; a sure path to eternal salvation.

A living example of the doctrine contained in verse 37 is seen in the first reading (1 Sm 26:2, 7-9, 12-13, 22-23) of the Liturgy of the Seventh Sunday. David, pardoning his enemy, King Saul, and refusing to raise his hand against the anointed one of the Lord – despite the opportunity that presented itself – obtained the special protection of God and, later on, the pardon of his crimes.

The measure of our fraternal love

In those times, unlike today, bags or baskets were not commonly used for the transportation of items purchased at market. Since the Jews wore very ample tunics, they, whether merchants, manual workers or purchasers would customarily raise the tunic to the knees, the waist being fastened by a cord. This formed a type of “bag at the waist, in which the traveller stashed his money and provisions,”²⁴ such as grain, flour, fruits and other items.²⁵

In commerce – just as now – it was common for some sellers to commit fraud to boost profits. Sometimes they would give the customer such a scantily sifted measure that upon his arriving home, he would realize that he had carried away much less than what he had paid for. When the customer enjoyed the friendship of the trader, of course the situation took a different turn. After measuring out the merchandise, he would shake it or press it down, and fill it to the brim.

With this eloquent example, so familiar and graspable to His listeners, the Master shows that generosity with others draws down the blessing of Heaven and abundant divine gifts, “with that excessive reward that belongs to God’s gifts in relation to men.”²⁶

If we feel abandoned, misunderstood and scorned, or if nature itself denies us its benefits, we should examine our conscience to see how we treat others – for the same measure that we use with them will also be used with us.

As He has loved us…

The Gospel Acclamation sums up the precepts contained in today’s Liturgy: “I give you a new commandment, says the Lord: love one another as I have loved you.”

How has Our Lord loved us?

In this respect, the words of Fr. Monsabré are filled with wisdom: “Come, bring your ear close to Jesus’ breast, and you will hear His Heart, like a sacred harp, singing, in every tone, the touching hymns of passionate love.”²⁷

It is a love that moved Him to forgive the sins of all who went to Him, to cure all illnesses, to heal the worst evils, to seek the company of sinners and to interest Himself in them; to give Himself continually to each one. And while the populace slept and no longer sought the benefit of His help, He went apart to a mountaintop, where He remained in deep prayer to the Father, interceding for sinful humanity.

As if this were not enough, He chose to be arrested, to undergo an unjust trial, scourging, crowning with thorns, and finally, the most ignominious of deaths, for our sake. “No affection was more pure in its intentions, more constant, richer in bestowing, or more ineffably tender in warmth. No love was more magnanimous in its ambitious enterprises, broader in scope, more productive in works, more independent and free in its actions, more generous in sacrifices, gentler, or of a more benevolent kindness.”²⁸

We, who are so able to comprehend that the Saviour gave His life for us, are now asked to imitate Him. He asks us to act in relation to others as He did in our regard, not setting limits to love. This should be the characteristic note in all relationships among the baptized.

IV – Conclusion

“Through this lesson, Jesus eradicates ancient hard-heartedness and implants His new charity.”²⁹ The regime of selfishness was brought to an end and a new way was opened for humanity based on love, which would serve as a guide for Christians of all eras.

It is not, however, a spontaneous and fleeting love, the fruit of a natural liking, of family ties or of human emotion. It is the love of a pure heart and an upright conscience; the love of a sincere faith without ostentation, well expressed in the Greek vocabulary with the term άγάπη (agape, translated in the Vulgate as diligere). God overflows with a tender love for us, which the love between brothers and the “Christian sentiment of love of enemies” are a reflection.³⁰ “The word άγάπη is specifically biblical, […] charity is even more unique as a theological concept and the principle of practical life. It is one of the richest revelations that the Lord brought to the world, the Apostles […] made the diffusion of divine charity the objective of their message, and it was this preaching that converted the world.”³¹

A call for humanity today

Who has not experienced at least once in their life, the supernatural joy that inundates the soul when it has tired itself out in seeking to do good to others, in dedicatedly and selflessly aiding one’s neighbour? Today’s Liturgy proposes this joy, transitory at present, but later to be eternal.

In short, we are invited to reject the erroneous concept of love as a pure explosion of feelings, or as a manifestation of egoism, driven by personal interest. We are invited to embrace holiness, to carry out all our actions – from sweeping the floor or washing a window, to governing a nation – for love and with love, just like the tailor-monk, whose story was told at the beginning of this commentary.

Perhaps even more in our troubled days than in ancient times, mankind chases after personal advantage and struggles in a society dominated by pride, hatred and contempt. While mankind ignores the obligations of charity and casts aside the glory of God, the words of Our Lord Jesus Christ resound once again, as an appeal to a change of life.

Let us not be deaf to this divine call, but rather let us place all of our confidence in Mary Most Holy and embrace the admirable example of the God-Man Who willingly offered His blood and lymph to the very last drop for each one of us. If we attune our lives to this perspective, we will create a climate of goodwill, kindness and respect around us that encourages others to practise virtue, for according to the Apostle: “put on love, which binds everything together in perfect harmony” (Col 3: 14).Only then will we build a more Christ-centred civilization, and upon completing the course of this life, will the gates of Heaven be open to us. ◊

 

Notes

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¹ Cf. CANTÙ, Cesare. História Universal, vol. I. São Paulo: Américas, 1960, p.487; WEISS, Juan Bautista. Historia Universal, vol. I. Barcelona: La Educación, 1927, p.677.

² Cf. WEISS, op. cit., 556-557.

³ The concept “Ius suum unicuique tribuens – rendering to each one his due” is commented by St. Thomas. Cf. ST. THOMAS AQUINAS. Summa Theologiæ, II-II, q.58, a.1.

⁴ Cf. GIRARD, Paul Frédéric. Manuel Élémentaire de Droit Romain. (Ed.3). Paris: Arthur Rousseau, 1901, p.4.

⁵ Cf. Idem, p.91.

⁶ Idem, p.98.

⁷ WEISS, op. cit., vol.III, p.391-393.

⁸ TUYA, OP, Manuel de; SALGUERO, OP, José. Introducción a la Biblia, vol. II. Madrid: BAC, 1967, p.334.

⁹ Cf. Idem, ibidem.

¹⁰ BONSIRVEN, SJ, Joseph. Le Judaïsme Palestinien au temps de Jésus-Christ. (Ed.2). Paris: Beauchesne, 1934, p.103-104.

¹¹ Idem, p.19-20.

¹² ST. THOMAS AQUINAS, op. cit., q.188, a.3, ad.1.

¹³ ST. BERNARD. Sermones super Cantica Canticorum, Sermo L. In: Obras Completas, vol. II. Madrid: BAC, 1955, p.338.

¹⁴ ST. CYRIL, apud ST. THOMAS AQUINAS. Catena Aurea, In Lucam, c.VI, v.27-31.

¹⁵ ST. THOMAS AQUINAS. Summa Theologiæ, III, q.21, a.4.

¹⁶ Cf. Idem, a.1.

¹⁷ ST. AMBROSE. Expositio evangelii secundum Lucam, L.V, n.77. In: Obras, vol. I. Madrid: BAC, 1966, 267.

¹⁸ ST. JOHN CHRYSOSTOM, apud ST. THOMAS AQUINAS, Catena Aurea, op. cit.

¹⁹ ST. THÉRÈSE OF LISIEUX. Manuscrito C. A caridade em ação. In: Obras Completas. Paço de Arcos: Carmelo, 1996, p.264.

²⁰ ST. AMBROSE, op. cit., n.75, p.265-266.

²¹ ST. THÉRÈSE OF LISIEUX. op.cit., p.266.

²² Cf. LLAMERA, OP, Bonifacio. Teología de San José. Madrid: BAC, 1953, p.183.

²³ ST. AUGUSTINE. Sermo CCVI, n.2. In: Obras, vol. XXIV. Madrid: BAC, 2005, p.186-187.

²⁴ GOMÁ Y TOMÁS, Isidro. El Evangelio explicado, vol. I: Introducción, Infancia y Vida oculta de Jesús, Preparación de su Ministerio público. Barcelona: Rafael Casulleras, 1930, p.138.

²⁵ Cf. LAGRANGE, OP, Marie-Joseph. Évangile selon Saint Luc. (Ed.4). Paris: Gabalda, 1927, p.198.

²⁶ Idem, ibidem.

²⁷ MONSABRÉ, OP, Jacques-Marie-Louis. Exposition du Dogme Catholique. Perfections de Jésus-Christ. Carême 1879. Paris: L’Année Dominicaine, 1892, p.135-136.

²⁸ LE DORÉ, CJM, Ange. Le Sacré Cœur de Jésus, son Amour. Paris: Lethielleux, 1909, p.151.

²⁹ BERNARD, OP, Rogatien. Le mystère de Jésus, vol. I. Paris: Amiot-Dumont, 1957, p.364.

³⁰ PRAT, SJ, F. La Théologie de Saint Paul, vol. II. (Ed.38). Paris: Beauchesne, 1949, p.562.

³¹ SPICQ, OP, Ceslas. Saint Paul. Les Épîtres Pastorales. Paris: J. Gabalda, 1947, p.22-23.