This week, on June 14th, we in the United States mark our annual “Flag Day.” On that day we Americans recognize the powerful value of our nation’s flag. Like the flag of any country, our flag is far more than just a piece of cloth wafting in the breeze above our post offices, schools, police stations, or homes. On June 14, 1777, less than one year after the Declaration of Independence was signed, the Continental Congress passed an act establishing an official flag for the new nation. Although the flag has changed somewhat in design since that time, the colors of red, white, and blue; the blue and white field of fifty stars, and the red and white stripes of this nation are recognizable around the globe. Everyone knows what the American flag looks like.
More than anything else, though, American democracy is a nation goverend by law – the “rule of law” maintains order and balance in this society. Our entire justice system is based upon that law. Although that system is not perfect it is still pretty good. When a crime is committed the guilty receive a sentence. Every person in this nation is presumed innocent until proven guilty and evidence must be presented in order to prove one’s innocence or guilt. The recognizable sign of “lady justice” holding two scales is an even better indicator of the importance of law in this country. Yet, that law is open to various interpretations and viewpoints.
For the ancient Jewish people of Jesus’ time it was known as Lex Talionis: the law of retribution and conflict resolution or more commonly understood as, “an eye for an eye.” We can extend that logically to say, “a life for a life, tooth for a tooth” found in Exodus 21: 23. The main intent of the law of Moses was to contain anger and violence and the desire for revenge. It is clear, fair, just, and equal to the crime committed. It is essentially what our American justice system tries to measure as well. So, is there a problem? Not a problem but rather a better way to interpret that old law - or a new way according to Jesus.
This Tuesday’s Gospel for Mass from, Matthew 5: 38 – 42 (Sermon on the Mount continued), finds Jesus saying, “You have heard that it was said, ‘an eye for an eye, a tooth for a tooth, . . .’” and then the clincher, “But I say to you . . .” When we hear Jesus say, “But . . .” we had better pay attention. That is more than just an effort to change the subject or deflect the conversation or to impose one’s own agenda. It is an effort to call us to see things in a new light – to live and see and think as God does in Jesus.
This is a tough lesson which Our Lord proposes. It’s one I have to ponder over and over. The temptation for me as priest, for example, in hearing confessions, is to try and bring the penitent to carry out a penance equal to the sin confessed. Penance is an important part of that sacrament. We must recognize responsibility for our behavior and firmly resolve to avoid sins confessed.
However I, as well as any of us, give in easily to the “tit-for-tat” mentality. In the Sacrament of Reconciliation it is God’s great love and mercy that should be recognized rather than an “eye for an eye” sense of measure. We bring our sin, name it, confess, and with sincere sorrow we rejoice in God’s love extended through forgiveness. A penance should be measured not to punish us but to help us see more clearly the love of God that I have blinded by my sin.
So, what is Jesus getting at here? We all listen attentively when he says, “But I say to you . . .” Christians are called to a higher standard of living than normal human behavior. Our actions should be marked not by keeping score, measure for measure, evil for evil. But rather by seeking the righteousness of God, decidedly the better way to live.
“Jesus is telling his readers that ‘an eye for an eye and a tooth for a tooth’ is not the righteousness that exceeds the scribes and the Pharisees . . . true righteousness has its source in God’s own heart and character.” (trinitystudycenter.com)
Basically, what Jesus is proposing is not that the old law be abolished but that it be understood in a new way. We do not allow ourselves to be reactionary to the harm done to us but rather to act out of knowing our, “identity and life do not come from ourselves but are found in God, so no one can take it from us.” (trinitystudycenter.com)
In other words, we act out of a sense of personal freedom which is based in a higher rule of law, that which governs the dignity of persons, love, compassion.
One example may be to see it as this. Jesus says, “When someone strikes you on your right cheek, turn the other one to him as well.” (Mt. 5: 40). Ouch! By turning the other cheek (cheek being any offense against us in which the other person is wielding a sense of unfair power against us), we say, “You think you have power over me? You have no power to insult me because I know that I belong to Christ. So, I offer you the other cheek.”
We stay above the fray as it were and bring dignity and forgiveness where there is the presence of violence. We set a better example of problem solving than force and fear. We become examples of love and forgiveness ruled by faith in Christ rather than evil for evil or violence for violence. In this way, our example becomes a living sign to our enemies of a higher standard of morality and a better way to behave. Who knows how far that example may go to bring conversion of the other?
Remember the scene of Jesus dying on the cross between two guilty men? Because Jesus submitted, not because he was foolish or weak but because he willingly embraced his Father’s plan, one of those who were guilty, came to see Jesus’ example as a better way. He was moved to see Jesus in his glory. He was changed on the spot as he too hung there in torture. “Jesus, remember me when you come in to your kingdom.”
In this Gospel passage from Matthew 5, we hear Jesus apply the same reasoning to the other examples of giving your extra tunic, walking the extra mile, and being a generous giver. Turning the “other cheek” is not a sign of weakness. Jesus is not suggesting we be door mats and allow people to walk over us or to submit ourselves to great disadvantage. Rather, to exercise greater inner strength and to show dignity and respect even towards one’s enemies. This is a “law” far beyond the measure for measure or an eye for an eye. It raises us to a higher level of morality and helps us to act as God acts in our lives.
I well remember the good sisters in our Catholic school keeping score with gold stars. If you were good, you got a star on your report. If not, well no star. Such an eye for an eye sense of justice translated easily in to our spiritual life. God is in heaven keeping score. If we are good, we will be rewarded. If we are bad, well purgatory for sure. If you’re very bad, well you don’t want to know.
Such a childish concept of what God is like is not in the mind of Jesus. God does not move towards us in action and re-action as to how we deal with him. We are not God’s equal. God does not react to us because we may be handsome or beautiful; rich and influential; or impressed with our multiplicity of good behavior. He comes to us with extravagant love and grace that is never merited by our behavior. While acts of charity have their place as do prayers and religious devotions. But, no matter how much we try, we can never, never equal God. Our love, no matter how perfect and sinless, is not equal to the love and life that God pours out on us.
God is above and beyond and acts entirely out of freedom, for he is God, the source of all that is good, fair, and just. In applying this same principle we too are called to be above violence, retribution, and revenge. To find our morality and subsequent moral choices guided by a better law. “But, I say to you . . .” deal with negative behavior as God himself deals with the violence of our sin.
Such principles of living become very delicate if we apply them to international relations. The entire world is not governed by Christian principles. Yet, the whole body of Catholic Social Justice teaching begs to apply this God-centered viewpoint of dignity between persons. We can apply this in marriage between spouses; in parenting of children; in business dealing and professions such as health care; in my ministry as priest and in parish life. All that has the power to transform people into more Christ-like beings.
In this way, we are transformed into more righteous people. While this all may sound good in theory, to apply such a standard into practical every day life is another thing. But, if we never try, if we never allow ourselves to go higher and better and more perfect after Jesus’ example, will we ever grow as true children of God? Will we ever really be worthy of the name Christian? The Church reverences the martyrs of our faith because they tried mightily.
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