ACC ~ Luke 6 v27 - 34
TO LOVE YOUR ENEMIES IS TO LOVE THE WORLD
AUGUSTINE: We are also prohibited both from loving that world and, if we understand rightly, are commanded to love it. We are prohibited, of course, where it is said to us, “Do not love the world.” [1] But we are commanded when it is said to us, “Love your enemies.” They are the world, which hates us. Therefore we are both prohibited from loving in it what the world itself loves, and we are commanded to love in it what the world hates, namely, the handiwork of God and the various comforts of his goodness. We are prohibited from loving the fault in it and are commanded to love its nature. The world loves the fault in itself and hates its nature. So we rightly love and hate it, although it perversely loves and hates itself. TRACTATES ON THE GOSPEL OF JOHN 87.4. [2]
[1] 1 Jn 2:15.
[2] FC 90:149-50*.
THE CUSTOM OF CHRISTIANS ONLY
TERTULLIAN: To love friends is the custom for all people, but to love enemies is customary only for Christians. TO SCAPULA 1. [1]
[1] FC 10:151.
THE VIRTUE OF CHARITY
AMBROSE: 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.” [1] For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law undeneath the backs of the gospel’s blessing. The law commands the revenge of punishment. [2] 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! EXPOSITION OF THE GOSPEL OF LUKE 5.73. [3]
[1] Song 2:4.
[2] See Ex 21:23-36.
[3] EHG 173**.
ON THE CROSS, CHRIST PRAYS FOR HIS SLANDERERS
AMBROSE: What Christ said in word, he proved also by example. Indeed, when he was on the cross, he said in reference to his persecutors who were slandering him, “Father, forgive them, for they do not know what they are doing,” so that he might pray for his slanderers, although he could have forgiven them himself. THE PRAYER OF JOB AND DAVID 2.2.6. [1]
[1] FC 65:356*.
TO TURN THE OTHER CHEEK REQUIRES PATIENCE
AUGUSTINE: Temporal goods are to be despised in favor of eternal ones, as things on the left are to be despised in favor of those on the right. This has always been the aim of the holy martyrs. A final just vengeance is looked for, that is, the last supreme judgment, only when no chance of correction remains. But now we must be on our guard, more than anything else, not to lose patience in our eagerness to be justified, for patience is to be more highly prized than anything an enemy can take from us against our will. LETTER 138. [1]
[1] FC 20:45*.
THE MERCIFUL PERSON SUFFERS INJUSTICE
ISAAC OF NINEVEH: When a man overcomes justice by mercy, he is crowned, though not with crowns awarded under the Law to the righteous, but with the crowns of the perfect who are under the Gospel. For, the ancient Law also dictates that a man must give to the poor from his own means, and clothe the naked, and love his neighbour as himself, and forbids injustice and lying. But the perfection of the Gospel’s dispensation commands the following: “Give to every man that asketh of thee, and of him that taketh away thy goods ask them not again.” And further, a man must not merely with joy suffer injustice as regards his possessions and the rest of the external things which come upon him, but he must also lay down his life for his brother. This is the merciful man. ASCETICAL HOMILIES 4. [1]
[1] AHSIS 30.
OLD TESTAMENT LAW TRANSFORMED
EPHREM THE SYRIAN: “An eye for an eye” is the perfection of justice. “Whoever strikes you on the cheek, turn the other to him” is the consummation of grace. While both continually have their criteria, he proposed them to us through the two successive Testaments. The first Testament had the killing of animals for compensation, because justice did not permit that one should die in place of another. The second Testament was established through the blood of a man, who through his grace gave himself on behalf of all. [1] One therefore was the beginning, and the other the completion. He in whom are both the end and the beginning is perfect. In the case of those who do not understand, the beginning and end are estranged one from the other. In the study of them, however, they are one.
Therefore this principle of a blow for a blow [2] has indeed been transformed. If you strive for perfection, whoever strikes you, turn to him the other [cheek]. COMMENTARY ON TATIAN’S DIATESSARON 6.11B-12. [3]
[1] See Heb 9:11-14.
[2] See Ex 21:24; Lev 24:20.
[3] ECTD 115-16**.
STEPHEN IS AN EXAMPLE OF LOVE FOR ENEMIES
CYPRIAN: How will you love your enemies and pray for your adversaries and persecutors? [1] We see what happened in the case of Stephen. When he was being killed by the violence and stones of the Jews, he did not ask for vengeance but forgiveness for his murderers, saying: “O Lord, do not lay this sin against them.” [2] So it was most fitting that the first martyr for Christ who, in preceding by his glorious death the martyrs that were to come, was not only a preacher of the Lord’s suffering but also an imitator of his most patient gentleness. THE GOOD OF PATIENCE 16. [3]
[1] Mt 5:44.
[2] Acts 7:58-60.
[3] FC 36:278.
LEND WITHOUT HOPE OF RECEIVING
BASIL THE GREAT: “Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” he says, “to which there is no hope of a return attached?” Consider the force of the statement, and you will admire the kindness of the Lawmaker. When you have the intention of providing for a poor person for the Lord’s sake, it is at the same time both a gift and a loan. It is a gift because of the expectation of no repayment, but a loan because of the great gift of the Master who pays in his place and who, receiving trifling things through a poor person, will give great things in return for them. HOMILY ON PSALM 14. [1]
[1] FC 46:190**.
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