SUNDAY HOMILIES FOR YEAR A

By Fr Munachi Ezeogu, cssp

Homily for 7th Sunday in Ordinary Time - on the
Epistle
Home > Homilies > Year A > 7th Sunday Gospel

The Error of Christian Individualism

Leviticus 19:1-2, 17-18 1 Corinthians 3:16-23 Matthew 5:38-48

The spread of individualism in God's name is a growing concern in
Africa and other parts of the world. The problem is complicated by the
fact that this individualism is propagated by Bible carrying preachers
who misread the Bible that they carry. Whereas the Word of God is an
invitation to community, these unenlightened enthusiasts read the
message of the Bible as an invitation to individualism. Today's second
reading from the First Letter of Paul to the Corinthians is a good text to
demonstrate how such preachers unwittingly commit this error.

Do you not know that you are God's temple and that God's Spirit
dwells in you? 17 If anyone destroys God's temple, God will destroy
that person. For God's temple is holy, and you are that temple. (1
Corinthians 3:16-17)

Passages like this are read to remind believers that every one of them is
God's temple, that the only temple that God really cares about is the
temple in their hearts, and that the church as a community of believers
is secondary or nonessential in comparison to the kingdom of God in
their hearts. In support of this interpretation, they cite Luke 17:20-
21, "The kingdom of God does not come with your careful
observation, 21 nor will people say, 'Here it is,' or 'There it is,'
because the kingdom of God is within you." But there is a basic error
in this interpretation.

Whereas the Greek of the New Testament makes a clear distinction

between "you" when it refers to one person and when it refers to a
group of persons, modern English has lost the distinction between the
singular and the plural "you." Whereas preachers generally tend to
presume that the "you" in such statements as "you are God's temple"
or "the kingdom of God is within you" refer to the individual believer,
the fact of the matter is that they refer to the plural, the collective "you,"
the community of believers, the church. The community of believers,
the church is God's temple. The kingdom of God is within the
community of believers, the church. These statements refer to the group
and not to the individual. Of course they do apply to the individuals that
make up the group, but only in so far as they are part of the group and
 identify themselves with it.

In 1 Corinthians, Paul is addressing the problem of splinter groups

within the Corinthian church identifying themselves primarily with Paul
or Apollos or Cephas to the point where the unity of the church of
Christ is jeopardised. By reminding them that the entire united
community constitutes the temple of God, he is warning them about the
perils of going it alone either as individuals or as splinter groups
separated from the larger, united body of believers.

You can see why they are wrong who preach individualism as what
Jesus and Paul taught. By teaching that the kingdom of God is in the
heart of each and every believer, they relativise the church and make it
seem unnecessary. By teaching that each and every believer is the living
temple of God, they encourage a go-it-alone or a do-it-yourself
Christianity. This, however, is very far from the teaching of Jesus and
St. Paul, which centred on the community, with individuals sharing in
the blessings of the community if and to the extent that they associate
with the community. Jesus did not promise the individual separated
from the community that the kingdom of God is within him or her. St.
Paul did not teach the Christian lone ranger that he or she is the temple
of God. These promises and blessings are true first for the community
of faith, and then for the individual in so far as he or she identifies with
the faith community.

St. Paul reserves a very strong admonition for Christians who use the
faith as a cover for individualism: "Stop deceiving yourselves" (verse
18). May the Lord enlighten us all who believe in his name to overcome
the temptation of the Corinthians, the temptation to follow a doctrine
simply because it suits our ideology or lifestyle, and the courage to
make an about-turn and follow the true teachings of Jesus and his
Apostles in the Scriptures, through Christ our Lord. Amen.
SUNDAY HOMILIES FOR YEAR A
By Fr Munachi Ezeogu, cssp
Homily for 7th Sunday in Ordinary Time - on the
Gospel
Home > Homilies > Year A > 7th Sunday Epistle

Longsuffering, the Forgotten Virtue

Leviticus 19:1-2, 17-18 1 Corinthians 3:16-23 Matthew 5:38-48

The virtue of longsuffering ranked high in the teachings of Jesus and the
Apostles in the New Testament. The word, which has no exact
translation in modern English, is itself a graphic translation of a Greek
word that meant the ability to take violence, insult and aggression
without descending to the level of the aggressors so as to get even with
them and do unto them as they are doing unto you. Modern English
Bibles translate it as "endurance" or "meekness" or "fortitude," but none
of these graphically captures the idea in the same way as does "long-
suffering." It is the virtue that is associated with Mahatma Gandhi and
Martin Luther King, Jnr and generally referred to as "non-violence."

The early Christians extolled the virtue of longsuffering because it was

the virtue that gave them the inner strength to go through the tortures of
the persecution without either denying their Christian faith or trying to
pay back their unjust aggressors in their own coin. Those among them
who did not have the virtue of longsuffering either denied their faith
under torture or looked for a way to fight back. In today's Gospel
reading taken from the Sermon on the Mount, Jesus recommends
longsuffering as a way of life for his followers.

You have heard that it was said, "An eye for an eye and a tooth for
a tooth." 39 But I say to you, Do not resist an evildoer. But if
anyone strikes you on the right cheek, turn the other also; 40 and if
anyone wants to sue you and take your coat, give your cloak as well;
41 and if anyone forces you to go one mile, go also the second
mile. (Matthew 5:38-41)

Legally speaking, the offended party is entitled to redress. People

reserve the right to get even with those trying to exploit or take undue
advantage of them. To get even, however, remains a right and not a
duty. Jesus is inviting his followers to give up their right to get even.
Why? Mahatma Gandhi explains it so well: "An eye for an eye makes
the whole world blind." An ever-widening spiral of hate and violence
threatens to engulf our world today. There is only one way to break this
vicious circle, and that is by some people deciding to absorb the
violence without passing it on to others. This is what Jesus did on the
cross when he forgave his executioners: "Father, forgive them; for
they know not what they do" (Luke 23:34).

The virtue of longsuffering does not mean that Christians are to turn a
blind eye on abusive situations or fail to work for a more just society.
On the contrary, it means that we are to imitate Jesus who, in his
personal life, gave up the right to get even while at the same time
condemning all forms of abuse or exploitation of the weak.

Longsuffering is not a sign of weakness but of strength. It is not a sign

of cowardice but of courage. Jesus enjoins longsuffering on his
followers not because they are helpless or because there is nothing they
can do about the situation but because God himself is a longsuffering
 God and we are called to "be perfect, therefore, as your heavenly Father
is perfect" (Matthew 5:48).

You have heard that it was said, "You shall love your neighbour
and hate your enemy." 44 But I say to you, Love your enemies and
pray for those who persecute you, 45 so that you may be children of
your Father in heaven; for he makes his sun rise on the evil and on
the good, and sends rain on the righteous and on the
unrighteous. (Matthew 5:43-45)

God is perfect because he is longsuffering. For us children of God, to be

perfect as our heavenly father, therefore, means for us to be
longsuffering in our dealing with those who oppose us and see us as
enemies. But we are not to oppose such people in turn or see them as
enemies. Rather, we are to see them as our misled neighbours who do
not know what they are doing, and pray for them as Jesus did.

In a world that increasingly believes that triumphing over one's enemies

is the mark of authentic Christian faith, Jesus today teaches us that the
mark of a true child of God is the virtue of longsuffering. Let us,
therefore, resolve to live by this godly virtue. We can begin with this
prayer: "Jesus, meek and humble of heart, make our hearts like unto
thine." Amen.

7th Sunday of Ordinary Time, Cycle A

St. Mark, Fallston
February 23, 2014

The Freedom That Loving Offers

By (Rev. Msgr.) Nicholas P. Amato

Hatred in a Comic Strip

In the comic strip For Better or Worse, teenage Lizzy has had a fight with
her friend Candace over a boy and the two girls are not speaking.

In the first panel of the comic strip, you see Lizzy and Candace walking
along side each other, “Humph!” It’s Candace,” Lizzy says to herself. “I do
not know her.”
In the second panel, the two girls are seen later in the day, approaching
each other in the corridor, on their way to class. And again, they’re ignoring
one another.

Lizzy is saying to herself, “She’s going down the hall one way, so I’ll go the
other way. If she sits near me in class, I’ll move.”

In the third panel, Lizzy is sitting at her desk when she spies Candace
coming into the classroom: “Here comes Candace. If she talks to me, I’ll
pretend I don’t hear her; if she looks at me, I’ll pretend I don’t see her.”

In the final panel, we see Candace sitting in the background, Lizzy in the
foreground, with her head in her hands saying, “Whew! I didn’t think
hating somebody could be so much work!”

Hatred in the Bible

For Better or Worse shows us a great truth in this little anecdote.

Keeping hostile feelings, trying to get back at someone for whatever it is

that they have done to us, is very hard work. And in the end it ends up
doing more harm to us than to the person we hate.

The teaching we are given in today’s readings supports this emotional and
psychological truth. The Scripture deals with the question of how we
should treat someone who has harmed or offended us.

And what we see in the Bible’s teaching is a very interesting progression.

You can see three distinct stages in the evolution of this teaching about
holding on to hatred.

Three Stages of Hatred

First, in very early Old Testament times, religious practice made it okay to
retaliate against anyone who had hurt you. And there were absolutely no
limits to the amount of retaliation one could make.

It made no difference who the person was. And even if the offense was
slight, like not sending you an invitation to a party, you could so much as
burn down their house for not doing so.
In later Old Testament times, there is a big progression, a big movement
forward in this teaching. The development was in two areas.

Now you were no longer able to get back at people you are related to. This
would include members of your family, your neighbors, and even to your
fellow citizens.

And it is today’s first reading that is expressing this teaching when it

says, “You shall not bear hatred for your brother; and take no revenge
against your fellow countryman.” As we said, later Old Testament times,
Stage II.

The other area where the teaching progressed in this second stage is in
limiting the amount of retribution you can take. The norm has
become: “An eye for an eye, a tooth for a tooth.” You reprimand my child, I
reprimand yours. You throw trash in my front yard, I throw trash in yours.

Sometimes we look down on this norm as primitive, but in its day, you
have to realize that it was a real advance because it says that the amount of
retribution must be proportional to the hurt you received.

So, now you can’t burn someone’s house down because they stole a can of
cream of mushroom soup. You can only take a can of their soup in return.

Jesus and the 3rd Stage

Now clear the stage, because with Jesus you get the third and final stage in
the progression of moral or ethical behavior. Jesus teaches us to take no
vengeance at all on anyone; again, no vengeance at all.

Listen to him yourself: “You have heard the commandment, ‘An eye for an
eye, a tooth for a tooth.’” That is later Old Testament times, Part II. He
continues, “But what I say to you is: offer no resistance to injury.”

There’s more, stay tuned: “You have heard the commandment, ‘You shall
love your countryman but hate your enemy.’ My command to you is: love
your enemies, pray for your persecutors.”

The Hebrew word that Jesus uses for “love” does not mean an emotional
feeling. Instead, it has more of the meaning of benevolence – we are to
want what is good and act for the good of others, even though we may not
feel love.

So, as hard as it may be, instead of letting our resentment fester at a

supervisor who’s treating us unfairly, we pray to the Lord to free us from
that and to enlighten our boss.

And as hard as it may be for relatives of victims, we don’t get consumed in

the capital punishment of a murderer, but rather we pray for healing for all
persons involved and for our society.

And take that friend who spread lies about you and soiled your good name,
it isn’t easy coming face-to-face with them and trying to be pleasant or
civil. But just try letting the anger over injustice go, not hanging on to it or
stirring it up, just for one day.

Conclusion

In bringing the Law to fulfillment, Jesus is teaching and modeling for us a

way to be free of anger and hatred.

And as Lizzy, and our own unkindness toward others makes very clear,
loving and forgiving take a lot less energy and offer us a lot more freedom
for living fully.

What relationship is the Gospel calling you to respond to today?