{"id":59322,"date":"2022-02-16T17:39:01","date_gmt":"2022-02-16T23:39:01","guid":{"rendered":"https:\/\/praytellblog.com\/?p=59322"},"modified":"2022-02-20T17:17:19","modified_gmt":"2022-02-20T23:17:19","slug":"ars-praedicandi-seventh-sunday-in-ordinary-time-c-ed-foley","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2022\/02\/16\/ars-praedicandi-seventh-sunday-in-ordinary-time-c-ed-foley\/","title":{"rendered":"Ars Praedicandi: Seventh Sunday in Ordinary Time (C), Ed Foley"},"content":{"rendered":"

by Fr. Edward Foley, Capuchin<\/em><\/p>\n

Jesus is remembered as saying
\nmany outlandish things:
\nlike suggesting that the poor are blessed,
\nor that God loves sinners,
\nor that we are actually supposed to love our neighbor
\nas much as we love ourselves.<\/p>\n

But on the preposterous scale
\nthe pinnacle of fantastical Christian teaching
\nalmost verging on the ridiculous
\njas to be today\u2019s passage from Luke
\nthat not only instructs us to love neighbors,
\nbut actually to love our enemies.<\/p>\n

This is the Mount Everest of Jesus instructions
\nthat few of us feel equipped much less inclined to climb.<\/p>\n

One of the hurdles to understanding, much less embracing
\nthis apparently scandalous instruction
\nis the way many societies, including our own,
\nhave reduced \u201clove\u201d to a feeling or buzz word.
\nVarious advertising blitzes have confirmed
\nthat a love induced state can be achieved
\nby acquiring the correct goods.
\nSo Johnson & Johnson products
\nare peddled as \u201cthe language of love.\u201d<\/a><\/p>\n

Dole\u2019s fruit bowls are marketed as a secret love language<\/a>
\nand diet coke is the self-declared
\nuniversal language of love.<\/a>
\nThough the height of absurdity might be
\nthe fast-food commercial from South Africa
\nwith grown adults singing that
\nthe object of their love is their \u201cBunny Chow.\u201d<\/a><\/p>\n

To suggest that many contemporary societies
\nhave trivialized the language of \u201clove\u201d
\nis certainly an understatement.<\/p>\n

It is clear from today\u2019s challenging Jesus-speak, however,
\nthat for the Only-begotten love is not a feeling
\nbut a call to action.<\/p>\n

The Greek word that Jesus employs is \u201cagapate\u201d from \u201cagape.\u201d
\nIt is an imperative form that commands a commitment
\nto the highest good of another.
\nThis is precisely not a feeling, which can never be commanded,
\nbut a call to action that can be mandated.<\/p>\n

The manifestation that we have heeded this command
\nis a trinity of responses:
\ndo good, bless, and pray for adversaries, rivals,
\nopponents and antagonists of every stripe.<\/p>\n

We get a partial illustration of the action demanded of such love
\nin the tale of David from our first reading.<\/p>\n

David, who is perceived as a rival to Saul, Israel\u2019s first king,
\nis being pursued by Saul and his armies
\nand this slayer of Goliath has not one
\nbut two opportunities to kill the King,
\none of which we hear about today.<\/p>\n

But David does not step into the quagmire of revenge
\nand slay the one who wishes him dead.
\nRather, he enacts a line from today\u2019s psalm,
\nwhich the Bible actually ascribes to his authorship:
\nhe is both just and merciful.<\/p>\n

Contemporary science has revealed<\/a>
\njust how complicated is the practice of revenge.
\nThe thirst for retribution is timeless,
\nfrom Homer to Hamlet to contemporary politics
\nand our own justice system.<\/p>\n

The colloquialism \u201cjust desserts\u201d
\nsuggests that revenge is sweet,
\nbut as some psychologists note
\nmuch of its sugar is confined to the coating.
\nThe actual execution of revenge carries a bitter cost
\nof time, motion, physical energy, and even lives.<\/p>\n

Behavioral scientists have discovered that
\ninstead of quenching hostilities,
\nrevenge can prolong the unpleasantness of the original offense
\nand that bringing harm upon an offender
\nis not enough to satisfy a person\u2019s vengeful spirit.<\/p>\n

Thus, instead of delivering justice
\nrevenge often creates a cycle of retaliation,
\noften fuels aggression,
\nand usually tastes much more sour than advertised.<\/p>\n

So, even from a psychological perspective
\nrevenge is not a healthy move for individuals or society
\nand the future King David in the first reading
\nis to be applauded, at least in this passage,
\nfrom not giving in to this pervasive human instinct:
\nnotably not shared by any other living species.<\/p>\n

Nonetheless, it is a huge leap from the healthy choice
\nof revenge-abandonment
\nto loving one\u2019s enemies
\nand the equally problematic directive
\nto give to everyone who asks of you what they want,
\nwhich, if taken literally, would require
\nevery parent with child in tow
\nwandering through the supermarket or toy store
\nto fulfill every toddler\u2019s wish
\nfor unhealthy treats and unaffordable toys.<\/p>\n

In Jesus time, it was commonly held that
\nyou should help your friends and harm your enemies. [1]
\nJesus, however, rejects this form of ethical mutuality.<\/p>\n

As the biblical scholar Gerhard Lohfink summarizes,
\nif everything depends solely on precisely calculated mutuality –
\non \u201cyou help me then I will help you\u201d –
\nthe world is not only devoid of grace,
\nbut it lacks any kind of charm or beauty.<\/p>\n

Now I have to say that I was not expecting that last move
\nand cannot remember reading any other biblical scholar
\nwho links this passage about loving our enemies with beauty.
\nYet, such an unforeseen turn could foreshadow
\nunexpected wisdom.<\/p>\n

While beauty attracts us,
\nsometimes prompting us to act generously,
\nother times irrationally,
\nit is also frequently dismissed as expendable
\nin our practical-minded culture.<\/p>\n

Beauty\u2019s dismissability is evidenced by so many of our cityscapes
\ntextured in concrete and asphalt,
\npunctuated by stolid parking garages,
\nunsightly signs and billboards,
\nand many blighted neighborhoods
\nwith too little public art, gracious structures
\nor welcoming landscapes.<\/p>\n

On the other hand, true beauty nurtures justice and dignity.
\nIn the words of the anti-apartheid theologian John de Gruchy: [2]<\/p>\n

The beautiful serves transformation by supplying images that contradict the inhuman \u2026 provid[ing] alternative transforming images to those of oppression. We are \u2026 redeemed by such beauty, for art does not simply mirror reality but challenges its destructive and alienating tendencies.<\/p><\/blockquote>\n

The invitation to love our enemies from an ethic of beauty
\ndoes not command or even presume
\nthat we envision our adversaries and rivals
\nas charming, graceful, or in any way pleasing to the eye.<\/p>\n

Rather, the Jesus imperative demands
\nthat our actions towards them are an exercise
\nof the Christian arts –
\nthat our respect for them be a reflection
\nof God\u2019s own graciousness
\nand that our doing good, blessing, and praying
\ndraw back the curtain on the very beauty of God.<\/p>\n

In 2015 Paris experienced one of the worst incidents of terrorism
\nwhen over 130 people were killed
\nand more than 350 injured in coordinated attacks.<\/p>\n

Days later, a reporter for Le Petit Journal
\ninterviewed 6-year-old Brandon sitting on his father\u2019s knee
\noutside of a theater, the site of one of the attacks,
\nas people were laying flowers and lighting candles
\nTo honor the victims.<\/p>\n

You might have seen the short clip,<\/a>
\nviewed by more than 11 million since it was posted.<\/p>\n

The reporter asks the 6-year-old
\nif he understands why terrorists attacked Paris.
\nIn simple but crisp French he replies
\n\u201cYes, because they\u2019re very very very mean,”
\n“The bad guys aren\u2019t very nice. And we really have to be careful because we have to change homes.\u201d
\nIl faut changer maison.<\/em><\/p>\n

His dad reassures him, saying, \u201cNo, don\u2019t worry, we don\u2019t have to change homes. France is our home.\u201d
\nC\u2019est la France notre maison<\/em><\/p>\n

“But there are bad guys, Daddy!” the boy says.
\n“Yes, but there are bad guys everywhere,” his father counters.
\n“They have guns, they can shoot at us because they have guns and are bad,” the boy continues.<\/p>\n

“Well, they have guns, but we have flowers,” the father says.
\nNous avons des fleurs<\/em>
\nThe boy turns around to look at some of the flowers behind him.<\/p>\n

“But flowers don\u2019t do anything,” the boy argues.
\n“See all the flowers?” his dad asks.
\n“They\u2019re to fight against the guns.”
\n“Are they there to protect?” the boy asks.
\nC\u2019est pour proteger?<\/em> ” – and the father says \u201cexactly\u201d<\/p>\n

And then the pre-schooler asks: \u201cThe candles too?”
\n“yes,” his dad says. ”
\nIt\u2019s to not forget those who left us yesterday.\u201d<\/p>\n

\u201cThe flowers and the candles,” the boy concludes,
\n“they\u2019re there to protect us.”
\nOui … oui … oui<\/em><\/p>\n

Beauty may seem a fragile, even futile weapon
\nagainst brutalization and violence,
\nbut it was the terrible beauty of the only-begotten
\nin his unforgettable embrace of enemies on Golgatha
\nthat defeated death and brought life to the world.<\/p>\n

We ritualized with candles and flowers,
\nbeautiful music and gracious spaces,
\nso that we too can be bearers of that Christ-beauty
\nwhich rejects the grotesque, mean spirited, and the violent
\nand embraces a generosity
\nthat reveals the artistry and grace
\nof God\u2019s loving spirit.<\/p>\n

\n

[1] What follows is from Gerhard Lohfink, Jesus of Nazareth: What he Wanted, Who he was <\/em>(Collegeville: Liturgical Press, 2012), 195-199.<\/p>\n

[2] John W. de Gruchy, Christianity, Art and Transformation: Theological Aesthetics in <\/em>the Struggle for Justice <\/em>(Cambridge University Press, 2001), pp. 199-200.<\/p>\n","protected":false},"excerpt":{"rendered":"

Beauty may seem a fragile, even futile weapon against brutalization and violence, but it was the terrible beauty of the only-begotten in his unforgettable embrace of enemies on Golgatha that defeated death and brought life to the world.<\/p>\n","protected":false},"author":28,"featured_media":59323,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3118,3294],"tags":[],"class_list":["post-59322","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ars-celebrandi-new-ws","category-ars-praedicandi"],"yoast_head":"\nArs Praedicandi: Seventh Sunday in Ordinary Time (C), Ed Foley - 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