TANGAZA COLLEGE
THE CATHOLIC UNIVERSITY OF EASTERN AFRICA
BIRUSHE HERMENEGILDE, 0.F.M
"DO TO OTHERS AS YOU WOULD HAVE THEM DO TO YOU"
ANALYSIS OF LUKE 6:27-36. A THEOLOGICAL
CHALLENGE TO TRIBALISM, INJUSTICE AND POVERTY IN
BURUNDI
Supervisor
Rev. Fr Magnante Antonio, I.M.0
A Long Essay Submitted in Partial Fulfillment of the Requirements for Baccalaureate in Sacred Theology
NAIROBI 2011 DECLARATION
I at giosfie herrn crtrii/dr declare that this long essay is my original work achieved through my personal reading, research method and critical reflection. It is submitted in partial fulfilment of the requirements for
Baccalaureate in Sacred Theology. It has never been submitted to any college or university for academic credit. All sources have been acknowledged and cited in full.
Signed:
Name of a Student isg.0.$112. acrintnKIAtar ;fir:
This long essay has been submitted for examination with my approval as the college supervisor
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Name of Supervisor
Date
II DEDICATION
I dedicate this research work to my parents Nyagambabaye Denise and the late Birushe Joseph. It is through their love and sacrifice that I realised my call to
Religious life.
III ACKNOWLEGEMENT
I wish to thank wholeheartedly Fr. Antonio Magnante, I.M.C, who patiently accompanied me throughout my research and read each and every letter of my work.
Without him the English and the theology would not be academically comprehensible. I extend my great appreciation to Fr. Cornelius Smith who corrected my English and gave constructive suggestions as I was writing this paper.
My thanks also go to Fr. Cantore Ottone, I.M.0 whose seminar on how to write the
Biblical long essay has facilitated my research and presentation of this long essay.
Thanks to all my Biblical teachers, Fr Cantore Ottone, Fr. Antonio Mangnante, Fr.
Roy Scrapical and Fr. Lacomara whose Scripure courses I have enjoyed and created in me an interest in Bible. I thank all my professors at Tangaza College, who made me be whom I am today. My academic achievement is due to them.
Many thanks to the community of the Friars Minor, who gave me moral, spiritual and financial support which I needed to complete my studies.
To all my friends, classmates and especially Catherine Kalumu who kept encouraging me by creating an ambience which was conducive to do the research, I say many thanks to you all.
May God bless you abundantly!
IV CONTENTS
DECLARATION II DEDICATION HI ACKNOWLEGEMENT IV CONTENTS V ABBREVIATIONS VII
0.0 GENERAL INTRODUCTION 1 0.1 Motive of the Study 1 0.2 Purpose of the Study 2 0.3 Articulation of the Research Work 2 0.4 Sources, Method and the Content of the Research Work 3
CHAPTER I 4 BACKGROUND OF LUKE 6:27-36 4 1.1 Introduction 4 1.2 Historical Background of Israel's Enmity with Other Nations 4 1.3 The Relationship of Israel with Its Enemies 5 1.4 Conflict Resolution within Israel 6 1.5 Delimitation of the Text 7 1.6 Source Criticism 8 1.7 Form Criticism 9 1.8 Context of the Text 11 1.8a Remote Context 11 1.8b Immediate Context 12 1.9 Parallels in the Old Testament 14 1.9a Leviticus 19:18-29 14 1.9b Other Parallels in the Old Testament 14 Conclusion 14
CHAPTER II 16 EXEGESIS OF LK 6:27-36 16 2.0 Introduction 16 2.1 Textual Criticism or Redaction Criticism 16 2.2 Parallelism and Comparison of the Synoptic Texts (Mt 5:38-48 and Lk 6:27-36) 17 2.3 Parallelism in other NT Texts 22 2.3.1 Romans 12:14-21 22 2.3.2 1Thessalonians 5:15 23 2.3.3 1Peter 3:9 24
V 2.4 Comparison of Lk 6:27-36 with IThes 5:15; IN 3:9 and Rom 12:14-21 24 2.4.1a Similarities 25 2.4.1b Differences 25 2.4.2 Literary Dependence or Common Traditional Source 26 2.5 Exegetical Analysis of LK 6:27-36 27 2.6 Analyses of Key Words 34 2.6 I Love 34 2.6.2 Do not Refuse Your Tunic 36 2.6.3 Mercy 37 2.6.4 Enemy 39 2.6.5 Bless and Curse 40
2.7 THE THEOLOGICAL INTERPRETATION 44 2.7.1 Love Your Enemy (Lk 6: 27a, 35) 44 2.7.2 Relationship with Benefactors and Enemies (Lk 6: 32-34) 46 2.7.3 Bless and Pray for those who treat you badly 47 2.7.4 Do not Respond in Kind 48 2.7.5 The Meaning of the Golden Rule (Lk 6:31) 49 2.7.6The Reasoning Behind Loving Our Enemies ( Lk 6: 32-34) 51 2.7.7 Jesus' Final Instruction (Lk 6:35-36) 52 Conclusion 53
CHAPTRE III 56 A THEOLOGICAL CHALLENGE TO TRIBILISM, INJUSTICE AND POVERTY IN BURUNDI 56 3.0 Introduction 56 3.1 Political Situation in Burundi 57 3.2 Socio-Economic Situation 57 3.3 Poverty and Tribalism in the Light of Luke 6:27-36 59 3.4 Trinitarian Love as a Challenge to Tribalism in Burundi 60 3.5 Theological Challenge to Tribalism, Poverty and Injustice in Burundi 64 3.6 Possible Implementation 65 3.6.1 Respect for Ethnic Differences 66 3.6.2 Duties and Responsibilities 68 3.6.3 Forgiveness and Reconciliation 69 3.6.4 Patience and Endurance 73 3.6.5 Peacemaker 74 Conclusion 75
General Conclusion 77 BIBLIOGRAPHY 80
VI ABBREVIATIONS
Books of the Bible
Acts Acts of the Apostles 2Chr 2Chronicles Col Colotians 1Cor !Corinthians Dn Daniel Dt Deuteronomy Eph Ephesians Ex Exodus Ezr Ezra Gal Galations Gen Genesis Heb Hebrews Ho Hosea 1Kgs The First Book of Kings Jas James Jer Jeremiah 31 Joel 1 Jn 1 John in The Gospel of St John Jon Jonah Lev The Book of Leviticus Lk The Gospel of St Luke Neh Nehemiah Mk The Gospel of St Mark Mt The Gospel of St Matthew Neh Nehemiah Num The Book of Numbers 1Pt 1Peter Prov Proverbs Ps Psalms Rev Revelation Rom Romans 1Sam The First Book of Samuel Sir Sirach Tb Tobit 1Thes 1Thessalonians 1Tim 'Timothy Zec Zechariah
VII Other Abbreviations
ABD The Anchor Bible Dictionary Cf. Confer GS Gaudium et spes: The Pastoral Constitution on the Church in the Modem World KIV King James Version NJB The New Jerusalem Bible NBC The New Jerusalem Biblical Commentary NT New Testament OT Old Testament R M Redemptoris mission RSV Revised Standard Version
VIII 1
0.0 GENERAL INTRODUCTION
0.1 Motive of the Study
After some years here in Tangaza College studying theology, I am interested
in the Bible. What has struck me in the Bible is Jesus' teaching about love. He
summarizes the commandments in two main ones: love of God and love of
neighbour. In John's Gospel Jesus makes love the criterion of discipleship as he
says: "this is how all will know that you are my disciples, if you have love for one
another" (Jn 13:35). Unfortunately we experience in the world things which are
quite different from what Jesus taught. Jesus' teaching about love and the actual
situation in Burundi have inspired me to choose Luke 6:27-36 as my final work.
There is so much hatred, injustice, greed, selfishness, poverty and civil war even
among Christians. Compassion, tolerance, joy, faith, forgiveness, peace, prosperity,
love, humility, and justice, are virtues found in the Bible. However, it is not so easy
to practise all these virtues. Why are they so difficult to put into practice? Is it
because human beings cannot change, or is it because Jesus is asking us something
which is impossible? All these ideas about love in the Bible and especially Luke
6:27-36 have motivated me to choose this topic. 0.2 Purpose of the Study
My purpose is to show that, even though Luke 6-27-37 is difficult to put into practice, it is the only way we can claim that we are true followers of Christ. Love is a very demanding challenge for the world as a whole according to what Jesus says:
"Do to others as you would have them do to you" (Lk 6:31).
This paper seeks to answer some questions such as: What is the meaning of love? Why Did Jesus command us to love our enemy? How do I love my enemies?
It will also discuss how Luke 6:27-36 can be the source of reconciliation in
Burundian conflict. In Burundi much blood has been shed and hatred and retaliation have become part and parcel of different tribes. This has also produced a situation of injustice and exploitation which is difficult to bear.
0.3 Articulation of the Research Work
Luke 6:27-36 will be analyzed in its background over against the Old
Testament writings. The text will be discussed in a scientific way: delimitation of the passage, critical points, remote and immediate context. A proper exegesis of the pericope will be provided. Finally, after the analysis of society in Burundi including tribalism, poverty, and injustice, the research work will show how Luke 6:27-36 can shed light on the Burundian situation. The research work will try to single out the best way possible to compose the various differences between tribes, the best way to eliminate injustice and exploitation, and finally the best way for a definitive reconciliation.
2 0.4 Sources, Method and the Content of the Research Work
In order to achieve the aforementioned purpose of this research work, I intend to carry out library research from different Biblical works, books, articles and journals about Luke's call to non retaliation, to do to others as we would like them do to us and to the point even of loving our enemies. Books, articles and other material on the situation in Burundi will be used to show how Luke 6:27-36 can challenge and shed light on tribalism, injustice and poverty in Burundi. In the nature of method I shall use exegesis of the pericope, investigation and the descriptive ways of analysis.
This study we are undertaking is divided into three chapters beginning with general introduction which gives brief reasons, motive and purpose of the study.
Each chapter will be preceded by a brief introduction and have its own conclusion.
Chapter one is about the background and the structure of the text we are studying.
Chapter two provides the exegesis of the pericope we are studying and the theological interpretation. Chapter three looks at the situation in Burundi and after the exegesis done in chapter two; it will provide a theological analysis. It will then challenge the situation in Burundi. Finally it will shed some light on tribalism, injustice and poverty in Burundi in the light of Luke 6: 27-26. It will look at the strength and the weakness of our pericope. How it can be put into practice and its shortcomings. The general conclusion will be the summary of the whole research work.
3 CHAPTER I
BACKGROUND OF LUKE 6:27-36
1.1 Introduction
This Chapter will focus on the background of the pericope of our study, the possible influences on the pericope and the Jewish understanding of enemies before and during the time of Jesus. It will also look at the meaning of love of the enemies in the Old Testament context. It will then delimit the pericope of our study, look at its remote and immediate context, form and source criticism.
1.2 Historical Background of Israel's Enmity with Other Nations
The people of the Old Testament are generally known as the people of Israel.
Israel believed that it was the preferred race among others and saw itself as a small race but superior to other nations and races, simply because God loved it, elected it, ransomed it from its enemies and made a covenant with it.' Their logic was since
God loved them, and was always present in their fight with their enemies, then God also hated those who were enemies of his people as we read it in biblical texts such as Exodus 23:22: "If, however, you obey what he says and do whatever I order, I shall be an enemy to your enemies and a foe to your foes". And again in Number
10:9" When in your country you go to war against an enemy who is oppressing you, you will sound trumpets with a battle cry, and Yahweh your God will remember you, and you will be delivered from your enemies". 1Sam 24: 5 delivers the same
'Cf. K. D. SAKENFELD, "Love" in ADD IV, 37.
4 message: "David's men said to him: Today is the day of which Yahweh said to you,
I shall deliver your enemy into your power; do what you like with him". The unity of Israel is centred on the concept that they are the people of Yahweh who had promised them a land and who had gathered them together as a nation.
Generally Israel did not like other nations. In some cases we have God who orders Israel to fight their enemies (Num 25:16-18). In the book of Joshua 10:40 we find that survivors of a war were all killed and destroyed just as the Lord God of
Israel commanded. God the warrior orders the destruction of Israel's enemies. The victory over the enemies was a sign of blessing and the state of obedience to God
(Dt 23:9-10, 1Sam4:3, Dt 20:3-4). So Israel was not to be kind to the ungodly and sinners as we read in Sir 12:5-6; 12:10-12.16, Prov 25:21.
1.3 The Relationship of Israel with Its Enemies
Israel generally regarded the neighbouring nations with hostility. Many of the Old Testament texts give evidence to this attitude. Strictly speaking the enemies of Israel were people that by no means were part of the covenant. The Old
Testament speaks of two kinds of Israel's enemies: the enemies of the individuals and the enemies of the nation.2 The solidarity among the various groups of Jews was very strong in Israelite culture. Nevertheless it does not mean that quarrels were not present among Israelites themselves. If you read Exodus 19:5-6 one can doubt whether there is any command that demands that an enemy should be loved. There are instead, many texts that tell us how to treat others especially fellow Israelites in a positively tender and fair manner. Nevertheless there are some instances where one
2 Cf..1. E. FALLON, "Enemity" in The New Catholic Encyclopaedia: Vol 5 Lad to Foy, 443.
5 was urged to come to the aid of one's enemy when he lost, or suffered damage to,
his livestock
If you come on your enemy's ox or donkey straying, you will take it back to him. If you see the donkey of someone who hates you fallen under its load, do not stand back; you must go and help him with it. You will not cheat the poor among you of their rights at law (Ex 23:4-6).
1.4 Conflict Resolution within Israel
The clan elders, operating as local judges, chaired the judicial arena of Israel.
They had the power to decide about life and death in the household cases involving
misbehaviour of one of the family members and other people (Dt 21:18-21) and to
solve conflict between the tribes. There was blood vengeance if need be. The clan
elders regulated the frequency of blood vengeance as we read in Num 35:16-34, Dt
21:1-9. In some cases revenge was obligatory. "If further harm is done, however, you will award life for life, eye for eye, tooth for tooth, hand for hand, foot for foot,
bum for burn, wound for wound, stroke for stroke. (Ex 21:24). In Lev 24:19- 20; Ex
21:12; Lev 24:21 revenge was also demanded for serious crimes even if the transgressor was a neighbour or a member of the family. "Anyone who strikes father or mother will be put to death" (Ex 21:15). Here one should bear in mind that the
"Hebrew law was not only religious but civil, it had to allow for such external manifestations of animus against evil people." Revenge was regulated and limited by the local judicial elders in order to adapt appropriate measures against the culprits. The solidarity and the unity of the covenanted people were safeguarded by these rules. But in some cases Hebrew wisdom urged those who had suffered injustice to leave vengeance to God ( cf Pr 20:22) and even to show kindness to their enemies (cf Pr 25:21-22).
31 E. FALLON, "Enemity" in New Catholic Encyclopedia Vol 5 Ead to Foy, 444.
6 1.5 Delimitation of the Text
1.5a Terminus a Quo
Terminus a quo is the starting point of something. It comes from the Latin word terminus meaning the "end from which".4 The pericope we are studying is part of the sermon on the plain. 6: 27, the first verse of our pericope starts with "but I say to you that listen", and marks a second stage in the sermon.5 It is Luke's introduction to the new part (6:27-36) of the sermon on the plain.° From the adversative "But", one can feel that there is a change of tone and language in the sermon. 6:27opens a new teaching of Jesus for after offering consolation to the poor and warning to the rich, Jesus urges all to love their enemies.' The first part of the sermon deals with the disciples' relationship to God. This second part deals with the disciples' relationship with other people especially the so-called enemies. The second part sums up the idea of love for one's enemies which opens with verse 27
1.5b Terminus ad Quem
Terminus ad Quem is the finishing point of something, from the Latin word meaning the End.8 Many Biblical scholars agree that the pericope we are studying forms a separate unit within the sermon on the plain. The whole section, beginning with the commandment, "Love your enemies" (27a) which is again repeated in the conclusion (35a) is a unit that is rounded off by verse 36.9
4 Cf. Microsoft, Encarta, 2009. 5 Cf. J. B. GREEN, The Gospel of Luke, 271. 'Cf. J. A. FITZMYER, The Gospel According to Luke I-X, 637. 'Cf. J. J., KILGALLEN, A Brief Commentary of the Gospel of Luke 87. Microsoft, Encarta 2009. 9 Cf. R. C. FULLER, A New Catholic Commentary on Holy Scripture, 1003.
7 1.6 Source Criticism
Another step in the critical method is source criticism. Here the exegete seeks to determine whether a particular unit indicate whether the author used a written source, an oral source or he is being original.10 The pericope concerning having love for our enemies was formed into a tight composition by Luke himself out of materials from Q" and other collections of sayings.12 It also includes a series of traditional sayings of Jesus which distinguish the attitudes and behaviour of those who accept the teaching of Jesus from the life of sinners.I3
As the author himself says it in the prologue, the events about Jesus were handed down to them by those who from the outset were eyewitnesses and ministers of the word (Lk I:1-4). Our pericope also affirms that, because it can be found in other biblical texts written earlier than it, like the Gospel of Saint Matthew. Luke is the only evangelist who indicates in a preface his method, source and the purpose which he has in view. He consulted the eyewitnesses ( (viral um) of the events he was to write in an orderly way. He made minute (6x-pipc5c) and exhaustive inquiries in order to furnish a solid foundation for the teachings that had been given by Jesus and to try to write all the data in an orderly and connected narrative." It is clear that part of the material used in the pericope can also be found somewhere else. We can get it in Matthew's Sermon on the Mount (5: 38-48; 7:12; 7: 1-2) and in the Gospel of St Mark (4:246). The parallels especially to Luke 6:29-30 could derive from oral
I° Cl. J. G. PRIOR, The historical Critical Method in Catholic Exegesis, 32. "Cf. J. L, MAYS, Harper's Bible Commentary, 1012. 12 Cf. F. BOVON, Luke I: A Commentary on the Gospel of Luke I .1-9:50, 233. 13 Cf. E. LAVERD1ERE, Luke: New Testament Message 5, 96. "Cf. A. ROBERET, Introduction to the New Testament, 222.
8 traditions or represent a free citation of the Gospels.' 5 The parallel of the pericope of our study can also be found in Romans 12:14 EaoydrE tobc tacca&C)Kovtac
EiaoydrE Kai Kocrapda0E. " Bless your persecutors; never curse them, bless them". We can also find these parallels in the Didache 1.3, and in the Apology of
Justin 15.9. In these sources the variations are no greater than those between Luke and Matthew.I8 The writers of the Gospels had a simply different goal from the authors of Didache and the Apology. The Gospel writers intended to present the basic content of Jesus' teaching within the context of his mission and his life. They had only individual sayings of the Lord, or maybe a chain of such sayings. These were transmitted orally for different reasons or various goals. They could be used in direct citation or applied interpretation. The multiplicity of forms shows that the use of these sayings varied, and that it exercised an influence on their form; the substantive message of these sayings was more determinative of their transmission than their external form."
1.7 Form Criticism
Form criticism or genre criticism, as it is now known, is the study of the text as a reflection of patterns and conventions used in oral and written communication with the view of gaining insight into the social setting in which the genre developed.I8
As we read the pericope we can see that Luke forms a kind of Chiasm
1. Introduction (v.27a)
IS Cf. F. BOVON, Luke 1: A Commentary on the Gospel of Luke I:1-9:50,232. lo Cf. F. BOVON, Luke 1: A Commentary on the Gospel of Luke I:1-9:50, 232. 17 Cf. F. BOVON., Luke I: A Commentary on the Gospel of Luke 1:1-9:50, 232. "Cf. J. G. PRIOR, The Historical Critical Method in Catholic Exegesis, 33.
9 2. Love of enemies (vv27b-28)
3. Renunciation of resistance (vv.29-30)
4. The Golden Rule (v.31)
5. Comparison with sinners (vv.32-34)
6. The peculiar characteristic of Christians (v.35)
7. The call to compassion (v.36)
8. Not judging (v.37ab)
9. Giving (vv.37c-38b).
10. Measuring (v.38).19
After the introduction and the address to the people who were hearing in verse 27a, Luke begins (2) with the call to love one's enemies. He uses two pairs of synonymous expressions in the second person in plural. The first pair is love and do good, the second pair is bless and pray (27b-28). 20(3) A call to renounce resistance is followed and we have four imperatives in the second person singular. (4) Then the
Golden Rule which contains a comparison which is a present imperative in the second person plural. (5) The disciples of Jesus should not behave like sinners. (6) It is a reference to the characteristics of the disciples of Jesus which is set in three present imperatives. (7) This call to compassion is present imperative in the second person plural with a comparison to verse 36 which is closely related to the Golden
Rule ( v.31).2!
19 F. BOVON, Luke!: A Commentary on the Gospel of Luke 1:1-9:50,231. 20 Cf. F. BOVON, Luke 1: A Commentary on the Gospel of Luke 1:1-9:50, 230. 21 F. BOVON, Luke 1. A Commentary on the Gospel of Luke 1:1-9:50,231.
10 1.8 Context of the Text
It is very true that all scripture readings have a perspective; that is, the reader participates in the understanding of the text, but the reader doesn't determine the meaning. There are contextual markers, that are indicators within the text itself that are there not by accident but to guide toward a proper understanding of the text.
The proper understanding of the text is thus mediated by the text itself So while stressing the historical meanings of the text, we cannot neglect the concerns of the contemporary reader. The gulf between the reader and the author must be bridged by the text itself So the text is indeed historical in its origin, but it is also present in its power to communicate its sense and to open a world to its reader by its reference.
The historical meaning and the contemporary understanding belong together in a single canon of the Scripture. Therefore we have the literal historical analysis which is the remote context and the canonical-theological analysis which is immediate context. The first deals with the external features of the text and the situation in which the text has been placed by the author. The second is concerned with the inner life of the text, that is, how the text impinges on the members of the believing community, past and present.22
1.8a Remote Context
To understand the influence of this pericope one has to look at the sermon on the plain as a whole and ask some questions which can guide in the understanding of the pericope. The beginning of the sermon already echoes Isaiah.23
The spirit of Lord Yahweh is on me for Yahweh has anointed me. He has sent me to bring the news to the afflicted, to soothe the broken-hearted, to proclaim liberty to captives, release to those in prison, to proclaim a year of favour from Yahweh and a day of vengeance for our God, to comfort all who mourn (Isaiah 61:1-2).
22 Cf. D. S. DOCKERY, Biblical Interpretation: Then and Now,180.
23 Cf. C. STufmmuELLER, New Testament Reading Guide: The Gospel of Luke 3, 66.
11 The question is why would Jesus, having announced God's special concern for the poor and oppressed (6:21-26), chooses non- retaliation to be at the frontline of Christian lifestyle? If we look at the course of Luke's Gospel up to our pericope one can understand the reason. When in chapter 4 Jesus began his public ministry in
Nazareth, his native people wanted to kill him even before he could finish his sermon (Lk 4:28-29). He went then to Capemaum where, despite a series of miraculous healings that amazed the people the religious leaders got angrier and angrier.24 Everyone must have wondered why Jesus could not use his power as God and react to those hostile people. It is in this pericope that Jesus gives his answer.
"Be merciful, just as your Father is merciful" (Lk 6:36). In the Old Testament there are already prophecies of how God behaves towards human being, God being Holy and Eternal not like human being he should behave differently: "I will not give rein to my fierce anger, I will not destroy Ephraim again, for I am God, not man, the
Holy One in your midst, and I shall not come to you in anger" (Ho 11:9). In Psalm
103 we hear that God does not deal with us according to our sins, nor repay us according to our iniquities.25
1.813 Immediate Context
From the beginning of the gospel, Luke makes it clear who is the recipient of
God's gracious favour. The direct "you" in Luke (which does not begin in Matthew until after the beatitudes) implies the presence of both groups in Jesus' audience.
24 Cf. W. R. FARMER, The International Bible Commentary, 1389. 25 Cf. W. R. FARMER, The International Bible Commentary, 1389.
12 Jews and gentiles (apostles, disciples and other people since in Luke Jesus had already chosen the twelve Apostles 6:12-16).26
Luke's own immediate exegesis makes clear that one should act well (kilos) towards those who hate them and this radical nature of this command remains as fresh and paradoxical as when it was first uttered.27 The pericope of Luke 6:27-36 forms a radical invitation. The teaching of Jesus aims at high Christian morality.
This higher Christian morality is based on the practice of genuine love and the correct observance of the Law. Jesus challenges his audience to be compassionate in practicing the scriptural and prophetic teachings and be merciful by leading a life of love and righteousness in their community. V.27 "but to you that hear", the message of Jesus in Luke is addressed to would-be disciple. The love of the enemy proposed in vv 276-29 is radical. Just as God is merciful, so those of us who call ourselves followers of Christ ought to act mercifully toward those around us. And this should be the heart of the Christian life.28 The immediate context would also be the previous teaching on the beatitudes. He wants to emphasizes what he has just taught in the beatitudes: "Blessed are you when people hate you, drive you out, abuse you, denounce your name as criminal, on account of the Son of man" (Lk 6:22). He wants now to give a radical, positive and Christian way of responding to such hatred and mistreatment.
26 Cf. J. L. MAYS, Harpers Bible Commentary, 1023. 27 Cf. L. T. JOHNSON, The Gospel of Luke, 108. 23 Cc. W. R. FARMER, The International Bible Commentary, 1389.
13 1.9 Parallels in the Old Testament
1.9a Leviticus 19:18-29
"Do to others as you would wish them do to you" ( Lk 6:31): This Luke's version of the Golden Rule is not only found in the Gospel according to Matthew
7:12, but much earlier in the book of Leviticus 19:18 "Love your neighbour as yourself' a text which Luke does not explicitly cite in his version of the great commandment in Luke 10:27.29
1.9b Other Parallels in the Old Testament
The Old Testament contains much of retaliation against enemies but we also have many instances where the Jews are called upon to show love and kindness towards their enemies. There are some texts like that in Exodus 23:4-5 which presents us with an example of the ethics of love of the enemies in a context of enmity within the people of Israel. "If you meet your enemy's ox or his ass going astray, you shall bring it back to him. If you see the ass of one who hates you lying under its burden, you shall refrain from leaving him with it, you shall help him to lift it up. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink (Prov 25: 21).
Conclusion
In Chapter one, we have seen the background of the pericope of our study and the possible influences on it. The first chapter has shown that it is not only in the
29 Cf. L. T. JOHNSON, The Gospel of Luke, 109.
14 Gospel of Luke that the core elements of the pericope are found but also in Matthew,
Romans, Leviticus, etc. We looked at Jewish understanding of the enemies. We saw that generally Israel regarded its neighbouring nations with hostility but in some cases Israelites people were called upon by God to show mercy and love to their enemies. Israel's people solved their conflicts mainly using the principle of tit to tat, tooth for toot. But we have also seen that Hebrew wisdom urged those who have suffered injustice to leave vengeance to God (Prov 20:22) and even to show kindness to their enemies ( Prov 25: 21-22).
The first chapter has also been a task of making decisions and looking into the text deeply, setting the limits of the text that is in question, namely Luke 6:27-
36; demonstrating where to begin and end; and justifying the limits of text that we have chosen for this research. It has given us a ground for the exegetical analysis of the pericope which is the main task of chapter two. We will try to make a sound exegetical analysis of it in order to establish Jesus' firmness in his teaching for the pericope of Luke 6: 27-36 is a radical invitation to Christian high morality.
15 CHAPTER II
EXEGESIS OF LK 6:27-36
2.0 Introduction
In chapter one, we have seen the background of the pericope of our study.
This chapter will look at the textual criticism, parallels in the NT, sound exegesis of the pericope, analysis of the key words and it will then give a theological interpretation of the pericope followed by a brief conclusion.
2.1 Textual Criticism or Redaction Criticism
The text in Greek below will help in the textual criticism of our pericope.
'AAllt biltv Atyfo rol; ciKobovauP ciyarrare rob( kleepob; biue6v, Kaki); nozeire talc ptcoDatv bkia;, 28 clbtoyare robc Karapozithvouc tpac, zrpocciaarec zrcra ray irrzipea‘borow bpac. 29 ro? r&frrovri CIE E7T‘t crzayOva nripexc Kai rho akaliv, Kai flub rob alpovr6; coy rd iparcov Kai TOR xtrthva µ11 KazAborjc. 30 ?Traci airobvri cc 615ov, Kai thrb rob alpovroc ra ea traira. 31 Kai KaOcbc Ottere nouDaw bylv ol avepconot rotElre abrol; bpoiw4-. 32 Kai El eh/an-are robc riyarro-nira; bpac, ?rola bptu xecptc tariv; Kai yap oi tipaprukloi roil< ifycenr6vrac abrok eryazu6aw. 33 Kai [yap] tea) rkyaBozzotlyre robc aya0o7oLobvra‘ bpac, Troia bylv vim; eariv; Kai oi apaprozAol re abrb trotobazy. 34 Kai tau baviatyr€ nap' oiv tAzzi(crE Aaficlv, Troia bylv xceptc [bariv]; K at irturprabtol apcaproktoi; davi(ovow arroAcificoutv ra 'Loa. 35 IT,* flyaway( rob; xOpob; bpo3v Kai ayaeozzotarc Kai 6aviCerE pzicqv tarchriCovrec- Kai ?oral. b µLoeb; bybiv rcoAbc, Kai'eaccree viol btfriarov, on abrbc xpriaroc ecru) eui rob; rixapiarovc Kai govripoCc. 36 Fivecee oirrippouct Kafhbc [Kai] 6 rrariip bpaiv oiKrippow &nib (Lk 6:27-36)3°
Textual criticism comes from the German word Redaktionsgeschichte. "The term refers to a method of biblical criticism that seeks to determine the theological
Bible Works 5
16
perspectives of a biblical writer by analyzing the editorial and compositional techniques and interpretations employed in shaping and framing the written and oral traditions about Jesus."3I There are no much copy mistakes or omission from the
Greek text in the pericope of our study. There is no textual problem which is worth of notice for the understanding of our pericope.32 For in the textual commentary of the Greek NT we have only two Greek words which are worth notice Trot/ire and prOev. In v 31 rroLare "the shorter reading supported by a diversity of early witness is preferable to the longer readings, which appear to be, in various ways, scribal assimilations to the wording of the Matthean parallel (Mt 7: 12)."33 The second word which attracts notice is the word prOgv. "The reading pvc5gva erreAni(ovrEc
(despairing of no one ) which introduces into the context an alien motive, appears to have arisen in transcription, the result of dittography."34
2.2 Parallelism and Comparison of the Synoptic Texts (Mt 5:38-48 and Lk 6:27-36) Mt 5:38-48 Lk 6:27-36
38 You have heard how it was said: Eye 27 But I say this to you who are for eye and tooth for tooth. listening: Love your enemies, do good 39 But I say this to you: offer no to those who hate you, resistance to the wicked. On the 28 bless those who curse you, pray for contrary, if anyone hits you on the right those who treat you badly. cheek, offer him the other as well; 29 To anyone who slaps you on one 40 if someone wishes to go to law with cheek, present the other cheek as well; you to get your tunic, let him have your to anyone who takes your cloak from cloak as well. you, do not refuse your tunic. 41 And if anyone requires you to go one 30 Give to everyone who asks you, and mile, go two miles with him. do not ask for your property back from 42 Give to anyone who asks you, and if someone who takes it. anyone wants to borrow, do not turn 31 Treat others as you would like
31 D. S. DOCKERY, Biblical: Interpretation: Then and Now, 190. 32 Cf. B. M. METZGER, A Textual Commentary on the Greek NT, 140. 33 B. M. METZGER, A Textual Commentary on the Greek NT, 141. 34 B. M. METZGER, A Textual Commentary on the Greek NT, 141.
17 away. people to treat you. 43 You have heard how it was said, You 32 If you love those who love you, will love your neighbour and hate your what credit can you expect? Even enemy. sinners love those who love them. 44 But I say this to you, love your 33 And if you do good to those who do enemies and pray for those who good to you, what credit can you persecute you; expect? For even sinners do that much. 45 so that you may be children of your 34 And if you lend to those from whom Father in heaven, for he causes his sun to you hope to get money back, what credit rise on the bad as well as the good, and can you expect? Even sinners lend to sends down rain to fall on the upright sinners to get back the same amount. and the wicked alike. 35 Instead, love your enemies and do 46 For if you love those who love you, good to them, and lend without any what reward will you get? Do not even hope of return. You will have a great the tax collectors do as much? reward, and you will be children of the 47 And if you save your greetings for Most High, for he himself is kind to the your brothers, are you doing anything ungrateful and the wicked. exceptional? 36'Be compassionate just as your 48 Do not even the gentiles do as much? Father is compassionate. You must therefore be perfect, just as your heavenly Father is perfect.
Looking at this table one can easily see that the entirety of Lk's sermon on the plain is contained in Mt's sermon on the mountain.35 They share many common elements such as: "Love you enemies"; "pray for your abusers"; the command to turn to other chick, to give up the garment, to give to the one who asks; the question
"what credit can you expect?", the promise of sonship and the command to be like
God. The ordering is almost the same except some differences. Mt's sermon separates the command to offer no resistance and to turn the other cheek (5:38-42) and the so-called Golden Rule (7:12) from the command to love and pray for one's enemies (5: 43-48).36 In Lk all these are joined together under one theme of love of enemies. Mt 5: 42a commands to give to anyone who asks you. Lk goes further and radicalises the command to give by making it universal. Whereby Mt 5:42b commands not to turn away a person who borrows from you, Lk 6:30b radicalises
35 Cf. F. B., CRADDOCK, LUKE, 86. 36 Cf. R. C. TANNEHILL, Abingdon NT Commentaries: Luke 116.
18 the command and urges not even to ask for one's property back if it has been taken by someone.37
Despite some differences in both sermons, the similarity in both of them as we have seen makes one think of a common source "Q" which the two evangelists reformulated each in his own way. The similarities suggest that the tradition has preserved something common from the sermon given by Jesus himself during his public ministry.38 It will not be reasonable to uphold that Mt and Lk wrote their sermons independently with no reliance at all on a common source. Mt and Lk seem to draw their material from the common source which includes at least the words:
"love your enemies". Only Luke repeats the command after giving some instruction
(Lk 6:35) the proof of a common source is that in Mt the antithetical half of all six antitheses begins with the identical phrase ),(:) CE X46.) 4fiv" "But I say this to you". The sentence itself speaks of a common origin because it comes as a reaction to what they have heard before. HKOISOOLTE 3ti ppeati• " you have heard that it was said" ( Mt 5:38).
It is also not fair to say that they just copied from one source which is Q. To do so, is to overlook the differences between Mt and Lk that cannot simply be attributed to the redactions of the two.39 Matthew's version has six antitheses which begin with: "you have heard how it was said" (5:21, 5:27, 5:32, 5:33, 5:38, and
5:43). Mt 5:33 goes further to specify that it was said to our ancestors. Luke's parallel version has no such construction. But he has the material which can be compared to the fifth and sixth antitheses of Mt 5:38-48.4°
37 Cf. R. J. 'CARATS, "The Gospel According to Luke" in NJEG 695. 38 Cf. J. A.HTDAYER, The Gospel According to Luke 1-1X, 627. 39 Cf. 1. PIPER, Love your Enemies, 49. 40 Cf. D. L. BOCK, Luke 1.1-9:50, 553.
19 The command to love your enemies (Mt 5:44a/Lk6:27) is identical in both
Gospels. So there is no need to doubt that Jesus commanded &yarrtitE 'rob; x0poi.)c ipCw "Love your enemy" since the command is identical to both gospels. Leonhard
Goppelt quoted by Piper, shares the same views "that the paraenetic command of enemy love and the command of enemy love in the synoptics both rest on the words of Jesus."4I There is nothing explicit which shows that the early Church should invent that saying and then impose on themselves such a troublesome requirement.
On the contrary it was Jesus who stood against the principle of retaliation and insisted on loving one's own enemies which stamped the paraenesis of the Church.
Green also confirms that the historical Jesus is the origin of this love command for an enemy when he writes: "Jesus words, "love your enemies," lack any commonly held ethical base and can only be understood as an admonition to conduct inspired by God's own graciousness (vv35d-36)."42 It is clear that in Jesus' time where the
Rabbis questioned "who is my neighbour?" (Lk 10:29) and where his followers felt angry after Jesus was rejected in Samaritan village (Lk 9:52-53), the command to love one's own enemies may have struck home with discomfort to Jesus' followers.
The main points which show that the command go back to Jesus are the similarities in Mt and Lk, the double command of love (love of God and love of the neighbour) and the parable of the Good Samaritan.43 As such it was a demanding element of
Jesus' eschatological call to repentance.
Lk 6: 27-28 contain four commands of Jesus: to love, to do good, to bless, and to pray. Only the first and last command to love and to pray have the counterparts in Mt 5: 44. The other two commands (to do good and to bless) which
41 J. PIPER, Love your Enemies, 171. 42 J. B. GREEN, The Gospel of Luke, 272 43 Cf. W. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 4. 20 are found in Lk are missing in Mt. They both close with the command to pray for
their enemies."
Luke omits a big portion of what is reported in the Gospel of Matthew
concerning Christ' relationship to the Mosaic Law:
Do not imagine that I have come to abolish the Law or the Prophets. I have come not to abolish but to complete them] 8 In truth I tell you, till heaven and earth disappear, not one dot, not one little stroke, is to disappear from the Law until all its purpose is achieved 19 Therefore, anyone who infringes even one of the least of these commandments and teaches others to do the same will be considered the least in the kingdom of Heaven; but the person who keeps them and teaches them will be considered great in the kingdom of Heaven.( Mt 5:17-19).
Luke also omits a big part of the condemnation of existing methods on how the Mosaic Law was interpreted (Mt 5:20-48) and how it was to be implemented (Mt
6:1-18). This discussion of Judaic principles and practices were left out by Luke since they did not have much meaning for Luke's Gentile's readers.45 Luke gives a portion of Mt's account to love one's own enemy without reference to Judaism.
Matthew's point is to make a distinction between legal righteousness and the true righteousness. But Luke's point is that true righteousness is that love which is extended even to the enemies. It also shows that he has no influence from the Jewish
Law. Finally it shows that Jesus' ethic is related not only to the legal settings but transcends them and becomes, therefore, timeless.46 Matthew's order of his account suggests that he wanted the sayings to fit his grand scheme of fulfilment of the Law and Prophets. Luke's sermon is short and the order differs in the love command and the promises which are accompanied by the exhortation to be merciful like God.
Looking on how the materials are used in both Lk and Mt, it is really difficult to determine the original order of the sermon. The construction in both
44 Cf. J. PIPER, Love your Enemies, 57. 45 Cf. A. PLUMMER, The International Critical Commentary,183. 46 Cf. A. PLUMMER, The International Critical Commentary, 183-184.
21 Matthew and Luke makes sense and there is no one who looks more original than the other."
2.3 Parallelism in other NT Texts
It is true that the command to love enemies is found only explicitly twice in the Gospels of Mt and Lk but the idea of enemy love is also found in the epistles without, however, the explicit commandment. The enemy love was also the most frequently cited saying of Jesus in the second century especially by the Apologists as evidence that the early Christians were not haters of humankind." This affirms that the authenticity that it goes back to Jesus cannot be questioned as we have already seen. In the NT there are other texts which can be analysed and be compared to
Jesus' command to love one's enemy in Lk such as Rom 12:14-21, 1Thes 5:15 and
1Pt 3:9. In the early Church, since love your enemies could not strike home like it did in Jesus' situation, the enemies were seen as those who revile, insult and abuse others (iPE 3:9; I Cor 4:12), those who persecute them (Rom 12:14), or those who do evil to them (1Thes 5:15; Rom 12; 17). The devil was also considered as enemy and it is the only enemy in the Bible where there is no appeal to love it but to fight it in faith (1Pt 5:8).
2.3.1 Romans 12:14-21
14 Bless your persecutors; never curse them, bless them.15 Rejoice with others when they rejoice, and be sad with those in sorrow. 16 Give the same consideration to all others alike. Pay no regard to social standing, but meet humble people on their own terms. Do not congratulate yourself on your own wisdom.17 Never pay back evil with evil, but bear in mind the ideals that all regard with respect. 18 As much as possible, and to the utmost of your ability, be at peace with everyone. 19 Never try to get revenge: leave that, my dear friends, to the Retribution. As scripture says: Vengeance is mine 1 will pay them back, the Lord promises. 20 And more: If your enemy is hungry, give him something to eat; if thirsty, something to drink. By this,
47 Cf. D. L. BOCK, Luke I:I-9.50, 555. 44 Cf. W. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 8.
22 you will be heaping red-hot coals on his head. 21 Do not be mastered by evil, but master evil with good. (Rom 12: 14-21)
This biblical text of St Paul has many similarities with the pericope of our study as we shall see. Rom 12:14-21 is part of a fairly long chain of admonitions which are grouped with regard to the problems Paul is addressing. Rom 12:9-21 begins with the phrase "Let love be genuine" and deals more generally with the
Christian's relations to his brothers and sisters and to the outsiders. This gives the general context in which the command to love the enemy which we are concerned with is found.49
2.3.2 1Thessalonians 5:15
"Make sure that people do not try to repay evil for evil; always aim at what is best for each other and for everyone" (I Thes 5:15). This is parallel to Luke 6:27-28: "But
I say this to you who are listening: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who treat you badly." 1Thes 5: 15 comes in the context of Paul's admonitions to the Christians of ThessalonicG.S. It is preceded by admonitions on relationship between Christians and their Church leaders and it is followed by admonitions on relationship between God and the individual Christian. He urges every Christian to rejoice always, to pray constantly, and to give thanks in all things (IThes 5:15-16).5°
49 CL). PIPER, Love your Enemies, 17-18. 5° Cf...1. PIPER, Love your Enemies, 5.
23 2.3.3 1Peter 3:9
"Never repay one wrong with another, or one abusive word with another; instead, repay with a blessing. That is what you are called to do, so that you inherit a blessing." (IN 3:9). The texts which precede IN 3:9 can show that IN 2:13-17 deals with the relationship between Christians and human institutions such as governmental authority. IN 2:18-25 deal with the relationship between Christian slaves and their masters; the slaves should obey respectfully their masters. They should respect not only those masters who are good but even those who are difficult to deal with. IN 3:8 "finally: you should all agree among yourselves and be sympathetic; love the brothers, have compassion and be self-effacing" is taken to refer to the relationship among Christians themselves.51 1Pt 3:9 goes further and refers to the Christian's relations to his or her non Christian neighbours which is also what Jesus commands in the pericope of our study (Lk 6:27-36).
2.4 Comparison of Lk 6: 27-36 with 1Thes 5:15; 1Pt 3: 9 and Rom 12:14-21
One can pose the question on what was the source or the original form of this command: Love your enemies as it is found in 1Thes 5:15; 1N3: 9; Rom 12:14-21 and Lk 6:27-36. A keen and detailed comparison of these three texts reveals some close parallels. The table below shows the similarities and differences between Rom
12:14, 17; 1Thes 5:15; and 1Pt 3:9.
Rom 12: 14
EaoyEitc toç atu5Kovrac [Void, Eaoyd.TE Kai Kampsec.-
51 Cf. J. PIPER, Love your Enemies, 5.
24 1Thes 5:15 Rom 12:17 1Pt 3:39 op&TE µfi TLC KaKOV liVT1 IITISEVI KaKOV tiVT1 KaKOD A darooLocircEc Kalcov lamoil TLVL ecnO6C.), &XX& &70606VTEC, ivti mica fi Xot8opiew TE&VTOTE TO ciyaebv 1rpovo6µEvok ma avri Xotooptac, 61.454CETE [Kai] Ek EIAMTLOV itervrwv TOtiNCLVTCOV CE EliX0y013VTEC CiAlTjX01.); Kai EiC TUIVTCCC tillepc5lli.011• Evil. ELC TOOT° kiljOTITE tVa EaCryfaV KATIp0VOIXOTITE.
2.4.1a Similarities
Looking at the table, there are many common similarities to all the three
commands. Each contains the phrase Kakbv dint kakati and the verb that governs
this phrase is aro-bibcatit which means "to give up or give back, restore or retum."52
Each phrase contains a form of the negative 1453 Rom and 1Pt alone share the
imperative participle icnobibovtEc. Each has the command to bless, though not using
the same words. There is also what is common only to 1Thes and 1Pt, in each the
verb arroaibopt is negated by p.ti and in each the negative command is followed by
an adversative particle (.caa, tobvaviCov CE) and positive commands which are
different in content and length.
2.4.1b Differences
In all the three commands there are also what is unique to each. 1Pt is the only one
which adds kakbv Can't KaKOU to the phrase Miaow:ay &int Abiboptac, Rom is
unique in separating the elements of the command by other admonitions ( see Rom
12:14,17,19) and it also uses the negative µnowt. 1Pt is unique in using the
subjunctive form of the verb iffrodi6opt. Its &mac? clause is dependent on the
52 Dictionnary of Bible Works 5. 53 Cf. J. PIPER, Love your Enemies, 5.
25 introductory OptirE. It links the negative command to the positive command to do good for al1.54
2.4.2 Literary Dependence or Common Traditional Source
The similarities demand some explanations. Some scholars sugest that these commands may be the writers' own formulations and therefore are only coincidentally similar. An other speculation is that there was a literary dependence of one writer upon the other or the writers drew from a common paraenetic tradition.55 Sauer, quated by Swertley, after a careful analysis of the Lucan and
Matthean versions, arrives at a Q text source and compares it with the Pauline material in detail. He concludes that the tradition on which the Pauline materials on enemy love are based antedates the materials in the Gospels. The first is ruled out because the identical phrase cannot be explained by coincidence. Since 1Thes was writen earlier than Rom and 1Pt, the question is now whether 1Pt depended on either
Rom or 1Thes or whether the Gospels depended on the epistles. This exercise is so difficult. One can accept what Sauer, quoted by Swertley, says that the Pauline material antedates the Gospels but no one can conclude that Gospels depended on the Pauline materia1.56
Majority of scholars are in favour of a common paraenetic tradition rather than literary dependence. The main reason is that there are many differences and at the same time each has something unique as we have seen in our table. So the differences which are listed above eliminate the possibility of simple transcription.57
54 Cf. J. PIPER, Love your Enemies,6. 55 Cf. J. PIPER, Love your Enemies,7-9. Cf.WW. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 9-11. 57 Cf. J. PIPER, Love your Enemies, 7.
26 This exercise of comparing and contrasting the texts of the NT gives us the
following information. The command belongs to the early Christian paraenetic tradition. This command was probably taught in close connection with certain specifications such as we have, for example, in 1Pt 3:9. These negative commands were always accompanied by a positive counterpart and it is here where the emphasis is. The negative command to renounce retaliation is never found in the NT
paraenesis without a positive command of some sort. So the command to bless and
love the enemy in our pericope of study suggests that Luke used different sources to construct his own. For this command to love the enemy was a certain constituent of the tradition as seen from IN 3:9; 1Thes 5:15; Rom 12:14. All these letters were most probably written before Luke wrote his Gospel. In these thematic groupings one can conclude that there was apparently much variation. The NT writers whom we have seen drew out what was uselful within certain essential limitations and adapted it freely to their writings.58
From the comparison we made, and from Luke's own testimony in the prologue, one can conclude that he used other sources which were in existence but adapted it to his own style. After looking at the textual and source criticism we can now turn to proper exegesis of the pericope of our study.
2.5 Exegetical Analysis of LK 6:27-36
Love of enemies and the Golden Rule make up the central theme of the
Lucan sermon on the plain.59 Lk 6:27-36 is a carefully crafted endeavor to awaken the imagination so that radical new ways of relating to enemies may result. The text begins with four brief commands for which love your enemies sets the pattern. The
58 Cf. J. PIPER, Love your Enemies,18. 59 C1. R. C. TANNEHILL, Abingdon NT Commentaries: Luke, 116
27 four brief commands are love, do good, bless and pray.600ur pericope of study (Lk
6:27-36) opens with a Greek word &Ali: it is an adversary conjunction. It means
"otherwise or but, however, yet, nevertheless, at least, etc."61 It is stronger than 86. It can be used to oppose single clauses. It can also be used to oppose the whole sentence.62 One then can ask: "what does this word cala contrast? Or what does it oppose?" It is at the beginning of the verse and it contrasts with the aforementioned woes. Bock suggests that there is a shift of attention from general crowd to specific listeners like the disciples.63 The emphatic position of the Nap tends to justify that the contrast is between those on whom Jesus has just warned (Lk 6:24-26) and the faithful listeners who are now being addressed. Others interpret, "But, although I have denounced them, I do not allow you to hate them, you must love them."64
There is, however, no indication that the enemies who are to be loved are the wealthy who have just been denounced and such a limitation of the meaning of enemies cannot be justified because Mt 5: 44 commands the same love of enemies and yet there are no woes mentioned previously.65
roic cik-otiovatv• if it translate as Plummer suggests "who give ear and obey"66 then it should not be taken literally to mean the audience of Jesus, in contrast with the rich who were absent. Lk 6: 24 shows that the rich were among the audience of Jesus. The Bible does not tell us that the rich had left before Jesus commanded to love the enemy. Since the Bible is silent on the movement of the rich we can conclude that they were present among the audience of Jesus. If the rich
612 Cf. F. BOVON, Luke 1: A Commentary on the Gospel of Luke 1:1-9:50, 231. ' Dictionary Of Bible Works .5. 62 Cf. Bible Works 5 63 Cf. a L. BOCK, Luke 1:1-9:50,588. 64 A. PLUMMER, The International Critical Commentary, 183. 65 Cf. A. PLUMMER, The International Critical Commentary, 184. 55 A. PLUMMER, The International Critical Commentary, 184.
28 were present, then the interpretation of Schanz: "who listens with attention"67 quoted by Plummer is correct.
In the NJBC Karris provides a nuanced understanding of the sermon on the plain. Because Jesus addresses his words to both "poor" and "rich", it is likely that his audience contained both poor people and rich people. However in order to understand the additional meaning of the terms: poor, rich, and kingdom, it is necessary to look a Luke 4:16-6:19.68 From 4:18-19, we see that the gift of the Spirit is primarily" for the benefit of those who are economically, physically and socially unfortunate."69
V 28 Lucan Jesus continues to explain what doing well mean when confronted by an enemy. He calls upon his followers to reverse the universal urge for retaliation. He wants his disciples to respond to a curse by a blessing and prayer:6 V 28 EtVoydre rob; warapcoptvoug (iliac in classic Greek ei5Aoyelv means "praise, honor or say good thing57' such as a blessing as in Lk 1:64:
"immediately his mouth was opened, his tongue freed, and he spoke blessing God".
Gen 14:19: "He pronounced this blessing: Blessed be Abram by God Most High"
Rom 12:14: "Bless your persecutors; never curse them, bless them." In all these three examples elaoyelv is used to mean "invoke blessing upon"72. So the expression rc3v br7pea(6vrcov biler; would mean treat someone in a spiteful manner.73Jesus then commands to love those who abuse or treat them with spite or malice.74
67 Cf. A. PLUMMER, The International Critical Commentary, 185. 69 Cf. R. J. KARRIS, " Luke",689-694. 69 R. J. KARRLS, " Luke",690. 70 Cf. 13. J. HARRINGTON, "The Gospel of Luke" in Sacra Pagina 3, 108. 71 Dictionary of Bible Works 5. 92 Dictionary of BibkWorks .5. 73 Cf. A. PLUMMER, The International Critical Commentary, 185. 74 Cf. 13. L. BOCK, Luke 1: 1-9:50, 588.
29 "Whereas vv 27 and 28 refer to the active ecyottln which returns good for evil vv 29 and 30 refer rather to the passive iittKpaupta which never retaliates."75Jesus
wants his followers to articulate progressively from "attitude (love) to speech
(blessing, praying), to action."76
29 rc,) rOurovri Cc eiri nu atayouce. In this verse, an aggressive blow with the fist is meant rather than a simple slap, for atayoiv means jaw-bone.77 The
following action is also an act of violence because the upper and the more important
garment "Iptertov" is taken first.78 In Mt 5:40 it is more violent than in Lk because the short tunic, which is worn underneath, is taken first, possibly in the court
action.79 In v 29 Luke drops Matthew's "right" cheek. To slap on the right cheek
specified a type of the blow that is intended, not as attack or injury, but as
humiliation.80 Luke sees the taking of the coat as injustice and theft and the disciples
are supposed to give to the thieves or to whoever takes it their remaining covering as
a way of fighting, nonviolently, the existing injustice.
V30 valid airavri Cc 616ou, irowri is not found in Mt 5:42. This verse is
one of many passages which show that Luke is fond of the word treic meaning "all"
or "the whole."81 We can see the example in Luke 6:17 (...from all "mimic" Judea
and Jerusalem..., Lk 6:19 everyone "Trecc", Lk 7:35; 9:43; 11:4 etc.). "The iravrt has
been differently translated to mean: "no one is to be excluded, not even one's
enemies."82 Luke adds nun "everyone" which is not in the Matthean parallel so
75 A. PLUMMER, The International Critical Commentary5 185. 76 D. J. HARFUNGTON, "The Gospel of Luke" in Sacra Pagina 3, 109. "Cf. D. L. BOCK, Luke I:1-9:50, 592. 79 Cf. A. PLUMMER, The International Critical Commentary,185. 79 Cf. F. E.GAEBELEIN, Expositors Bible commentary: Matthew, Mark, Luke, 8 93. Sp Cf. W. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 105. 9I Dictionary of Bible Works 5. 82 A. PLUMMER, The International Critical Commentary, 186.
30 that the followers of Jesus may help or give any one in need without exception.83
6b5ou, Kai &Ira roD alpovroc zit air p thrairet. The present in all the three verbs used here implies a continual action, making a practice of it. It means that one should continually give, and from him who continues to take away your goods not to continue to ask them again.
V 31 Kea ictOc'oc —ETE Y.VCC ITOLCKFLP 15LaV 01. 641143p(LMTOL 1TOLEITE lain*
051101:04. As we have seen in the comparison of Mt and Luke, Luke's version of
Golden Rule is parallel to the one in Mt 7:12 and both reflect Lev 19:18 "love your neighbour as yourself"
The Kal introduces a principle which gives a general direction in dealing with all the cases in our pericope: "and in short, in word". Noticeably, the principle covers more than the simple treatment of aggressors and enemies. In the book of
Tobit we have: "Do to no one what you would not want done to you" (Tb 4:15). In the Testament of Naphtali 1: 6 we have: "None should do to his neighbour what he does not like himself."84 Confucius, Analects 15:23 also have: "What you do not what done to yourself, do not do to others."85 This is simply a negative rule which was common with the Rabbis and it lacks the positive command of Jesus Christ.86 It is in vv 32-36 where this Lucan version of the Golden Rule introduced in v 31, will be interpreted so that the audience of Luke who are Gentiles may not see it in terms of the ethics of reciprocity of the ancient culture.
In verse vv 32-356 Luke interprets the command to love one's enemies (Lk
6:27) to mean that disciples must share what they have with their enemies (Lk 6:35).
For Lk the Golden Rule "does not sum up the Law and the prophets, but the
83 Cf. Iii. HAFtRINGTON, "The Gospel of Luke" in Sacra Pagina 3, 109. 84 D. L. BOCK, Luke 1:1-9:50, 597. 85 D. L. BOCK, Luke 1:1-9:50, 597. Se Cf. A. PLUMMER, The International Critical Commentaty,186.
31 injunction on the love of one's enemies (vv. 27-30).47 In the Golden Rule one can keenly see a kind of reciprocity. This reciprocity, which is indirectly expressed in the rule, is right away modified in vv.32-34; thus the Lucan Jesus may quote the rule but having in mind that he must transcend the mere reciprocity. For if the ancient reciprocity is not transcended then it becomes self love which seems to be implied in the rule.88
32 trolly NAY xceptc "what kind of thank, or favour, have you?"89 It can also mean "what grace have you?" Or "what kind of gift is that?" Mt 5:42 uses the word pa.craec meaning reward which Lk uses in v 35 to clarify the word xtiptc which is used in vv 32, 33,and 34.90 In the pericope of our study this question is repeated three times in v 32, 33 and 34. This question can be understood in two different ways. It can be understood either as the gratitude of the loved person towards God or towards human being or as a favour which God gives to the person whom he loves.
Some scholars hold that the latter is better since it can be more clearly expressed by
Mt 5:46 what reward will you get? "ti:iict vo.a05v XETE;" apt; is understood to be a recompense, reward or favour not from any other human being but from God, so it is divine favour.91
In v 35 iir*v tincArri(ovrec From the Greek verb: "darEkni(w" pf.
"thirikritica": despair, be without hope (Eph 4.19); expect nothing in return (Lk
6.35)92 Some version of the Bible translate this phrase as: "without expecting a return" The NJB:"without any hope of return." RSV: "expecting nothing in return."
KJV: "hoping for nothing again." One can see that the meaning of this famous
87 1. A. FITZMYER, The Gospel According to Luke 1-IX, 639. 88 Cf. J. A. FITZMYER, The Gospel According to Luke La 639. 89 A. PLUMMER, The International Critical Commentary, 187. "Cf. I).!. HARRINGTON, "The Gospel of Luke" in Sacra Pagina 3, 109. 91 Cf. A. PLUMMER, The International Critical Commentary, 187. 97 Cf. Bible Works 5.
32 saying depends mainly upon the interpretation of icirthriCovrec. The use of the word eta-EXaCCu), meaning " to give up in despair, to despair, to hope to receive from; to drive to despair, "93 has created confusion. "All English versions previous to the
Revised Version adopt the common view that /war means " hoping for in return" a meaning which is supposed to be justified by the context, or rather by the corrupted context."94 This use of the word iiiTaif to mean hoping for in return is not found anywhere else in the Bible versions. The modern Bible Translations support the following interpretation:
The usual meaning of dridiriiv.), " I give up in despair," makes excellent sense; either "despairing of nothing," or "despairing of no one" ( ptava). "Despairing of nothing" or "never despairing" may mean either never doubting that God will requite you," or "never despairing about your money." The latter meaning is almost identical with "despairing of no one," i.e. "never doubting that your creditor will pay." 95
The Vulgate translation nihil desperantes as "despairing in nothing", led to the replacement of nothing by no one which in turn came to mean: "losing hope in no one.5,96 Briefly, the translation: "without expecting a return" or "expecting nothing in return" are supported by the Greek word cinEXTri(6) and are definitely correct in the context.
Vv 32-35 imply that the interested affection is of little account. Christian love must be disinterested. Unlike human love, it embraces what is repulsive and disgusting.
36 FiVEOBE OIKTCpp,OVEC "Be merciful." oircip[swv, "means merciful or compassionate."97 This verse reformulates the last clause of v 35. Its Matthean counterpart is: "you must be perfect as your heavenly father is perfect" (5:48). This
93 Dictionary of Bible Works 5. " A. PLUMMER, The International Critical Commentary, 188. 95 A. PLUMMER, The International Critical Commentary, 188. 96 D. J. HARFUNGTON, "The Gospel of Luke" in Sacra Pagina 3, 109. 97 D. J. HARRINGTON, "The Gospel of Luke" in Sacra Pagina 3, 113.
33 Lucan form is a command but expressed in terms of mercy. It is hard to say which would have been the more original "Q" form, "perfect" or "merciful". But in either
form the saying reflects Lev 19: 2 "Be holy, for I, Yahweh your God, am holy." The
Lucan formulation proposes an imitation of God. It also ascertains the quality that the OT predicates to God. In the OT God is never said to be perfect even though His works are perfect (Dt 32:4) but He is said to be merciful, upright, gracious and tender (2 Chr 30:9; Dt 4:31; Jon 4:2; Ps 116:5; J1 2:13). "Though v 36 reformulates what precedes it, it also acts as a transition to what follows since the question of judging is a further example of the imitation of God's mercy."98
2.6 Analyses of Key Words
After a general analysis it is now time to discuss the key words of our pericope which will help to understand better the pericope. The key words include love, good, enemies, bless, curse, be merciful etc.
2.6 1 Love
In the NJB the word love is used 660 times in the whole Bible, and Luke uses it 20 times in the whole Gospel, 6 times being in the Pericope of our study and
4 times in v 32 alone. We can say that Luke used the verb ciyarrecw, meaning to love, in the pericope more than in other pericopes of his Gospe1.99 The pericope can rightly be entitled love your enemy and we have now the reasons to analyze what this word love mean.
98 J. A. FITZMYER, The Gospel According to Luke I-/IC 640-641, 99 Cf Bible Works 5.
34 Aythrciw (verb) and &yang (noun) is the Christian love of the Bible. It means
"affection, benevolence, good-will, high esteem"1°° and concerns for the welfare of the one loved. It is deliberate, purposeful love rather than emotional or impulsive love. Almost all of the N T references to love are ciyeercko or chremn in the original
Greek.
From the Bible one can say that love has different meanings though they are closely related. Since love cannot cause any harm to the neighbour St Paul calls it
"the fulfilment of the law" (Rom. 13:10), God Himself is love and the knowledge of
God is manifested to us through love (lJn 4:8, 16). The love of God is beyond our powers of knowledge (Eph. 3:19), it is everlasting (Jer. 31:3; Chr 5:13; Ps 100:5; Dn
3: 90), love is free and gratuitous and it endures to the end (Jn 13:1).
In the NT the English word love can translate a group of Greek words such as 14poc, erotic love or desire and 4:aoc, love for family, brotherly love. 40.4w
(verb) means to love in an impulsive and emotional way. It is seldom used in the
Bible. We also have aripr.o, natural affection. Agape( ecycittn, tu, love: especially brotherly love, charity; the love of God for man and of man for God,1°1 is really a different category of love that the world hadn't seen in action until Jesus came along and infected his followers with it. etycitm is a rare word in Koine Greek. It was developed almost exclusively in Christian literature to refer to the kind of love that doesn't serve itself, but extends itself for the sake of another. It is a love that flows from God to humans and vice versa.102 Again NT views love not as fundamentally
lc° Dictionary of Bible Works 5. wi Dictionary in Bible Works 5. 102 Cf. W. KLASSEN " Love ( NT and Early Jewish)" in ABD,380-396.
35 emotional response rather, it is seen as our act of will, thus the audacity to command it. It involves simply an act for the good of the other, perceived as such.l°3
Luke used icycurrico in our pericope to mean to love with purely unconditional and disinterested love. Love which calls to love one's enemies and to do good to those who hate you. In the pericope, Love (ciyaircew) can be analysed from three angles. In 6:27, it is a call to radical love of those who oppose you. In 6:31 it is a call from a human perspective to treat others as one's wish to be treated. In 6:35 it is a call to a divine standard of love where love is not the concept expressed, but the gracious and generous quality of God.1°4
2.6.2 Do not Refuse Your Tunic
Mt and Lk are at conflict as to whether it is the outer garment (Lk) or the undergarment (Mt) that is being seized first. Luke correctly preserve the original sequence of the taking of garments; Wertz!) the outer garment or the cloak is taken first, then the undergarment or tunic ( chiton) is taken last. In Ancient Palestine only the poorest of the poor would have nothing but a garment to give as security against loan. But the Jewish law strictly required its return every evening at sunset because it was used as blanket at night.m5 Jesus spoke in the situation where by the poor debtor had sunk into deeper poverty, the debt could not be repaid, and his creditor could summon him to court to pay him by legal means (Mt 5: 40). Indebtedness was one of the serious social problems in first century Palestine. One can see that Jesus' parables especially in Mt are full of debtors struggling to pay their creditors.
1°3 Cf. W. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 5. 104 Cf. D. L. BOCK, Luke 1.1-9:50, 586. 105 Cf. W. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 10.
36 Jesus counsels the debtors to give over their undergarments as well if the garments are taken by the creditors. This would mean stripping off all their clothing and marching out of court naked. One has to remember that nakedness was a taboo in Judaism, and shame fell not on the naked party but on the person viewing or causing one's nakedness( Gen 9: 20-27). Here then we have a scene whereby the creditor is the one who is ashamed. The debtor had no hope of winning the case since the law was entirely in the creditor's favour. We have then a situation whereby the poor man has humiliated the creditor or the oppressor by stripping himself naked. He has also protested peacefully and nonviolently against a system that spawns such debt or oppression. By stripping, the debtor has brought the creditor under the same prohibition that led to the curse of Canaan (Gen 9:25). Jesus provides here a hint on how to deal with the entire system of injustice by active non violence mechanism.1°6
2.6.3 Mercy
Following God's example in the pericope, love includes mercy.107 Mercy or merciful can translate in Hebrew as "checedh, racham, and chanan"I° 8 ; in Greek it would respectively mean: "0.65c 2,4(.,) and obcrep/4"109 In the OT it is most often the translation of Heb: checedh, kindness, loving-kindness that is preferred. But
Heb: rachamim, literally meaning bowels, and Heb: chanan, "to be inclined to," "to be gracious," are also frequently translated as mercy. Greek eleos, "kindness,
1°6 Cf. W. M. SWERTLEY, The Love of Enemy and Nonretaliation in the New Testament, 104- 109. 107 Cf. D.L. BOCK, Luke 1: 1-9:50,587. 108 Dictionary of BibleWorks 5 i°9 Dictionary of Bible Works 5
37 beneficence," and Greek: eleeo: to show kindness, are the chief words rendering
"mercy" in the NT; Greek: oiktirmos, "pity, compassion," occurs a few times.11°
Mercy is an essential quality of God (Ex 34:6, 7; Dt 4:31; Ps 62:12,). It is his delight (Mic 7:18, 20; Ps 52:8). God is the Father of mercies (2 Cor 1:3), rich in mercy (Eph 2:4), full of pity, and merciful (Jas 5:11). It is associated with forgiveness (Num 14:18; 1 Tim 1:13, 16); with his forbearance (Ps 145:8). Yahweh is gracious and merciful, slow to anger and of great loving kindness (Rom 2:4;
11:32). Mercy is also associated with God's covenant (1Kg 8:23; Neh 1:5), with His justice (Ps 101:1), with his faithfulness (Ps 89:24), with his truth (Ps 108:4); mercy and truth are united in Prov 3:3; 14:22, In Ps 85:10 mercy and truth have met together. Mercy goes forth to all, "Yahweh is good to all; and his tender mercies are over all his works" (Ps 145:9). Mercy shows itself in pitying help (Ex 3:7; Ezr 9: 9), supremely in Christ and his salvation (Lk 1:50,54, 58; Eph 2:4). It is abundant, practically infinite (Ps 86:5, 15; 119:64). It is everlasting (1 Chr 16:34, 41; Ezr 3:11;
Ps 100:5; 136).Mercy is used of man as well as of God, and is required on man's part toward man and beast (Dt 25:4; Ps 37:21; 109:16; Prov 12:10; Dn 4:27; Mic 6:8)211
Looking at all the above examples where God shows mercy and where human being is also asked to show mercy in different circumstances, then Luke is justified in putting it in form of a concluding summary of our pericope. "Be merciful, even as your Father is merciful" (Lk 6:36). The theme of love which is the heading of Lk 6:27-35, is seen in the light of 6:36. Jesus wants the disciples to see that mercy (6:36) and generosity (6:35) are concepts which are closely connected."2
110 Dictionary in the Bible Works 5. III Cf. Bible Works 5. 112 Cf. D. L. BOCK, Luke 1:1-9:50, 587.
38 2.6.4 Enemy
In order to understand what Jesus means by love of one's enemies in his
sermon, we have to bear in mind the ancient view of enmity as we have seen in
chapter one. All forms of enmity in ancient Israel have to be kept in mind. In the
pericope, Jesus calls his disciples four times to love their enemies. He calls them to
love their enemies (6:27a), to do good to those who hate them (6:27b), to bless
those who curse them (6:28b) and to pray for those who abuse them (6:28b)."3 That
means, an enemy can mean anyone with different bad attitudes or actions towards
someone else.
In Lk 6: 27-28 ex0p6c can mean foreign, political enemy or personal enemy.
The meaning of enemy: "Heb:'oyebh, or Heb: tsar; Greek: x8p6c, oi, 6v is used of
personal enemies, national foes, and enemies of God."4 Enemy or enemies are
frequent words in the OT.'Oyebh is a Hebrew word which often translated as enemy
meaning perhaps literally, one who hates; it is very frequent in the Psalms, e.g. 3:7;
6:10; 7:5; 8:2; 9:3,1; 13:2. In these psalms, the cry is often for deliverance from
one's enemies. Another word for "enemy", found mainly in the poetical books, is
Ekb: tsar, someone who brings distress or someone who straitens (Nu 10:9; Job
16:9; Ps 27: 2, 12).
In the NT Greek xep6c, means "enemy or opponent."5 It is the only word translated enemy (Mt 5:43, 14; Mk 12:36; Lk 1:71, 74; Lk 6:27; Rom 5:10; 11:28, etc.). In the Hellenistic time different views of looking at enemy came up little by little, when Pericles urged people to overcome their enemies by "generosity and
"3 Cf. D. L. BOCK, Luke 1:1-9:50, 588-589. 114 Dictionary of Bible Works 5. "5 Dictionary of Bible Works 5.
39 virtue."116 Such conduct of overcoming enemies by generosity and virtue was encouraged by stoics and Pythagoreans. Their principle was to behave in a way that does not change one's friends into enemies but change one's enemies into friends.117
We have also seen, in chapter one, how the Jewish writers in some biblical text also adopted similar ideas that enemies should be loved and taken care of. "The difference in Jesus' words, which are usually admitted to be authentic, is that they cast in the form of a command."8 Through Jesus' command, he wants all his followers to have that ultimate concern for the good of their enemies. He wants his followers to go beyond the philia, love or erotic love so that they can now aim at agape love which is gracious and outgoing with an active interest for the good of their enemies and opponents: 19
2.6.5 Bless and Curse
The idea of blessing is to invoke God's favour on behalf of another person or at least to appeal to God for that person. It can be a favour received from God, an act of greeting or prayer that seeks to avert evil or act of praise by which a benefactor or
God is thanked for the good done in the favour of the person.12° Jesus and Stephen as they died prayed and interceded for their killers. On the other hand "cursing reacts to the opponent's religious hostility. It involves an invocation of God or the gods to harm or judge someone."121 Jesus is categorically against cursing.
116 J. A. FITZMYER, The Gospel According to Luke 1-IX, 637. 112 Cf..1. A. FITZMYER, The Gospel According to Luke La 638. 118 1. A. FITZMYER, The Gospel According to Luke I-1X, 638. 118 Cf. J. A. FITZMYER, The Gospel According to Luke 1-IX, 638. 120 Cf. W. J. URBROCK, "Blessings and Curses" in ABD, 757. 121 D. L. BOCK, Luke 1:1-9:50, 589.
40 Blessed 117; in Hebrew, when it refers to God, it has the sense of praise, as in
1Sam 25:32 L'IcIti7r ITIL)101717 "Blessed be Yahweh, the God of Israel"
But where a person is in mind, it is used in the sense of happy or favoured, and most
frequently it is found in the Psalms and the Gospels, as for example, "How blessed
is anyone who rejects the advice of the wicked and does not take a stand in the path that sinners tread, nor a seat in company with cynics"(Ps 1:1); "of all women you are the most blessed" (Lk 1:42); " How blessed are the poor in spirit" (Mt 5:3); "how
blessed are all who take refuge in him"(Ps 2:12).
Curse (in Hebrew'rdah) is found in Nu 5:21, 23, 17. Heb: me'erah (Prov
3:33; Mal 2:2, etc.), Heb: klalah (Gen 27:12,13); Greek: katara (Gal 3:10,13): This word as noun and verb renders different Hebrew words, some of them being more or
less synonymous, differing only in degree of strength.122 It is often used in contrast with "bless" or "blessing" (Dt 11:29). The various meaning of the translations of the verb to curse include: to pray for something bad to happen, to predict something bad, to wish something bad, and to cause trouble or disaster on a person or thing.I23
When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding blessing conveys simply a wish that prosperity should be the lot of the person on whom the blessing is invoked. A curse was considered to possess an inherent power of carrying itself into effect. Prayer has been defined as a wish referred to God. Curses or blessings were
122 CI Bible Works 5 123 Cf. D. STUART, "curse" in ABD,1218.
41 oaths referred to supernatural beings in whose existence and power to do good or inflict harm were believed by human beings.I24
The use of magic and spells of all kinds is based on the belief that it is possible to enlist the support of the superhuman beings with whom the universe abounds, and to persuade them to carry out the suppliant's wishes. It has been suggested that spells were written on pieces of parchment and cast to the winds in the belief that they would find their way to their proper destination that some demoniac being would act as postman and deliver them at the proper address. In Zec
5:1-3 the flying scroll with curses inscribed on it: "go forth over the face of the whole land", would find its way into the house of every thief and perjurer. But it was not always possible to commit curses to writing; it was enough to utter them aloud.
Generally the name of some deity would be coupled with such imprecations, as
Goliath cursed David by his gods (1 Sam 17:43). Such curses once uttered possessed the power of self-realization.
It was customary for heads of families in their declining years to bless their children, such a blessing being, not simply a paternal wish that their children should prosper in life, but a potent factor in determining their welfare. In this case Jacob seeks his father's blessing, which was more than his father's good wishes for his future career (Gen 27: 26-30). Such blessings and curses were independent of moral considerations.I25 Before moral distinctions played any part in moulding theological conceptions it was not necessary, before a spell could be effectual, that the individual against whom the spell was pronounced should be deserving, on moral grounds, of the fate which was invoked on him. It was sufficient that he should be the foe of the author of the curse. We may assume that such curses signalized the
124 Cf. D. STUART, "curse" in ADD, 1219. 125 Cf. W. J. URBROCK, "Blessings and Curses" in ADD, 757.
42 commencement of a battle. But in process of time such indiscriminate imprecations would not satisfy enlightened moral judgment.
In the dramatic situation depicted in Deuteronomy ( Dt 11:29; 27:12 f) the curse was placed on Mount Ebal and the blessing on Mount Gerizim. The curse was the penalty for disobedience, as the blessing was the reward for obedience. Prov
26:2 summarily dismisses the traditional belief that the curse that is causeless alight.
In the discourses of Jesus we also find blessings and curses. They are however simply authoritative declarations of the eternal connection between right doing and happiness, wrong doing and misery.
The term curse plays an important part in Paul's interpretation of the cross. In the light of the law all men are guilty. There is no acquittal through appeal to a law that commands and never forgives, prohibits and never relents. The violator of the
law is under a curse. His doom has been pronounced. To escape is impossible. But on the cross Jesus Christ endured the curse for cursed is every one that is hanged on a tree (Gal 3:10-13), and a curse that has overtaken its victim is a spent force.
In our pericope, Jesus instructed his follower always to bless because he
knew the implication of curse from the OT. Jesus' words in the pericope introduce
an opposite attitude different to the existing one. He makes clear the kind of love which is expected for one's enemies. "Passive acceptance of an antagonists' cursing
is to be met with active blessing. The Pauline exhortation echoes this injunction
(Rom 12:14b), but it speaks of the persecutors: 'Bless those who persecute (you),
bless and do not curse'."I26
126 J. A. FITZMYER, The Gospel According to Luke 1-11Y, 638.
43 2.7 THE THEOLOGICAL INTERPRETATION
2.7.1 Love Your Enemy (Lk 6: 27a, 35)
After teaching the disciples and the crowd about who is blessed and who will receive woes, Jesus continues his teaching about what the people of God do and how the people of God act. The words of Jesus in Lk 6: 20-26 refer to the qualifications of those who are to inherit the kingdom of God and to the fate of those who, on account of their life and attitudes, will have no share in his salvation.
In the pericope of our study, Jesus gives the principles according to which the members of his kingdom must live in their relations with their fellow men and women. He is the teacher of the new morality which is based on the law of love.I27We have seen that Jesus addressed all the hearers not only the disciples. This makes clear that everyone is under the obligation to practice what Jesus lays down as absolute demands. What Jesus is commanding is rightly called the hardest commandment "Love your enemies" (6:27). The verb to love ayarraw as we have seen in the analysis of the key words must be understood in its classic Christian sense. It is to have a genuine concern for someone irrespective of his or her attractiveness or of the likelihood of any reciprocation in kind.I28 It is a command that seems beyond our ability to attain. The root of all the instruction is genuine love. Love that is not merely an emotional or passive sentiment but love which is an active realisation in all the practical circumstances of life. Love is expressed positively in the act of doing good. It is not to remain passive in the face of the oppressor or oppression but it is to be proactive in doing good.I29 This kind of love
127 Cf. D. J. HARRINGTON, "The Gospel of Luke" in Sacra Pagina 3, 112. 128 Cf. F. E. GAEBELEIN, The Expositor's Bible Commentary Matthew, Marlc, Luke, 893. 129 Cf. J. B. GREEN, The Gospel of Luke, 272.
44 is not only to be shown to the friends, relatives or to people who are well-disposed, but even towards those who are hostile to us. 130
There is a theological significance between the common wisdom views as reciprocal and the newness that Jesus brought. In common wisdom of the ancient time, enemies were usually treated with the same sort of hostility they have shown to others and one does good to one's benefactors. Jews limited the divine commandment of love one's neighbour by regarding only fellow Jews as their neighbours expect in some rare instances as we have seen. Jesus however, rejects this false limitation completely and commands that even one's enemies should be loved.
In this pericope Jesus is teaching that on the contrary the behaviour of other person should not determine one's decision. The general principle: Love your enemies should guide one's decision. "Do good to those who hate you, bless those who curse you, pray for those who abuse you (Lk 6:276-28), and do to others as you would have them do to you (6:31)" are in plural and give general guidelines for our actions. The instructions on how to respond to being hit, robbed or persistently begged for alms are in the singular. These give the general principle to the specific interactions in our daily life.I31
"You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbour as yourself: I am the LORD" (Leviticus 19:18).
Many Rabbis, however, taught that this verse only applied to relationships within
Israel. They taught that there were limits to brotherly love. In our terminology, it would be the same as teaching that we are not to take vengeance or bear a grudge to anyone who is a Christian. But we can bear the grudge to those outside the family of
130 Cf. N. GELDENIWYS, Commentary on the Gospel of Luke, 211. 131 Cf. S. H. RINGE, Luke, 94.
45 Christ. This is the thinking that Jesus is teaching against when he gives these instructions. Unfortunately many people do the same thing. They want only to love their friends and family. Jesus commands us to love our enemies and he does not leave the command there. Jesus spends the rest of this section talking about what loving our enemies means.I32
2.7.2 Relationship with Benefactors and Enemies (Lk 6: 32-34)
In this set of teaching (Lk 6:32-34), Jesus deals also with the difficult problem of relationship with the benefactors. Jesus says that the usual pattern of repaying one favour with another favour simply perpetuates the relationship which is based on calculation and mutual advantage. This kind of relationship is simply business. For Luke the important aspect of Good News presented in Jesus Christ is that such calculation in both economic and social status is ended. This kind of relationship is replaced in Jesus by a social structure based on generosity, respect, and equal treatment for everyone.I33 In the sermon, these changes are expressed in the specific economic language of borrowing and lending and in more abstract terms of loving and doing good.
Do good to those who hate you. Sometimes we think we are doing well when we do not hate those who hate us. We become unshaken and unconcerned by those who hate us. But loving our enemies is not just simply a lack of retaliation. Loving our enemies does not mean that we do not treat them how they treat us. Jesus is calling for a positive action toward our enemies. There is no excuse for not treating a person well. We are never excused from this command.We are never justified in not treating people well.
132 Cf.). PIPER, Love your Enemies, 89-92. 133 Cf. S. H. RINGE, Luke, 95.
46 2.7.3 Bless and Pray for those who treat you badly
Bless those who curse you. Not only are our actions to be positive toward our enemies, but our words are also to be positive. "The idea of blessing is to invoke
God's favour on another's behalf or at least appeal to God for that person."I34 It is difficult to respond with words of grace and kindness when someone is cursing us.
We usually respond with the same fury and intensity that we are encountering. Jesus
is calling for us to have an unnatural response. Jesus calls for the reversal of the
universal urge for retaliation. Jesus on the cross was cursed for being crucified ( Gal
3:10,13; 1Cor 12:3) and his followers could expect the same. As Jesus did so they
should do the same by blessing and praying for their persecutors.I35
Even if enemies do not pray for others as in Dt 32: 31 "But their rock is not
like our Rock; our enemies cannot pray for us", Jesus insists that his followers
should pray for those who mistreat them. He wants them to do good for them, to
speak graciously of them, and pray to God for them. Pray to God that they will
change their lives and repent. Pray to God that they will become disciples of Jesus.
Stephen and Jesus stand as a powerful example of this in Acts 7:60 and in Luke's
Gospel as the people mistreat them to the point of killing them. They both prayed for
them and forgave their wrong doing. The command to pray for the enemies, Jesus
wants to show that prayer is the highest expression of enemy love. Prayer is an act
that turns to God not to the enemy. It is also an act performed in private where no
one can see (Mt 6: 5-8). Unlike other commands in the pericope, prayer is a form of
love that cannot be driven by desire for praise of people.136
In D. L. BOCK, Luke 1: 1: 1-9:50, 589. 135 Cf. Di. HARRINGTON, "The Gospel of Luke" in Sacra Pagina 3, 108. 136 Cf. J. PIPER, Love your Enemies, 142-146.
47 The command to love, pray and bless one's enemies is sharpened by some
radical examples (vv 29-30). Offering another cheek and one's remaining garment is
not to be understood as passivity in the face of aggression. Passivity would mean that the offended is to do nothing. Offering the other cheek or giving up the tunic is
doing something provocative. It sends a message to the aggressor to be more careful and look at the one who is being victimised. There is a possibility that the aggressor may change the relationship with the victim for better.I37 In Luke 6: 22 Jesus warned that we would be insulted for the sake of the Son of Man. When insulted, do not retaliate. Let people insult you. We must be willing to suffer insults and humiliation again and again for the sake of Christ.
2.7.4 Do not Respond in Kind
If someone takes your coat, do not withhold your shirt. Jesus illustrates that we give, even to those who mistreat us. This may be referring to a street robbery.
But it seems more likely that this is a person who has a legitimate need. We are to have concern for the other person. We are to be more concerned about the person than the protection of our property. Even if people mistreat us, we must give them above and beyond what they need, to the point of making a real sacrifice. "The image of God which Luke presents us with this passage is the image of a God who is kind to the ungrateful and the selfish, a God who does not cap human meanness with divine meanness."138 We need to ask, "What can I give?" without asking, "What will I get in return?" Jesus carries the idea even further that we would lend something to someone without demanding it back. The word for demand back
137 Cf. R. C. TANNEHILL, Abingdon NT Commentaries: Luke 118. 138 Cf. D. McBRIDE, The Gospel of Luke: A Reflective Commentary, 90.
48 (anctim) is unique to Lk's Gospel. Our concern for possessions should be so minimal that we will not care that other people use our possessions and do not return them.'"
Luke shows Jesus as the teacher of new morality for all who choose to follow him. From verses 27-35 Jesus gives a law of love by which any community must live by. The standard norm by which any community is to be judged is how they love their enemies, do good to those who hate them, bless those who curse them and pray for those who abuse them.I4°
2.7.5 The Meaning of the Golden Rule (Lk 6: 31)
"Do to others as you would have them do to you" (Lk 6:31). The principle to guide us on how we are to love our enemies is to do to others as we want them to do to us. This so called "Golden Rule" may seem much less radical, since it works with the principle of reciprocity. The principle of reciprocity: "do to others as they do to you" which means love your friends and hate your enemies was widely accepted in the ancient world and represents the attitude that Jesus is challenging. The connection of the Golden Rule and vv 32-35 gives the meaning of what Jesus meant by the Golden Rule. We are not to do to others as they do to us but as we would want them do to us. This turns reciprocity into a guide to proactive goodness, free of calculations concerning our past treatment by others."'
We should not reverse the principle by thinking in terms of not doing something to others that we would not want done to us. I don't want people to be mean, so I will not be mean. Even the Jewish Rabbis and writers instructed the
139 Cf. J. PIPER, Love your Enemies, 156-147. 14° Cf. D. J. HARIUNGTON, "The Gospel of Luke" in Sacra Pagina 3, 112. 141 Cf. R. C. TANNEHILL, Abingdon NT Commentaries: Luke 119.
49 people not do to others what they would not have done to them. But this is not what
Jesus taught. It is far easier not to do to others what we would not want done to ourselves. Jesus is teaching us to be proactive and positive. This is shown by the repetition of the key word "do" more than five times in the pericope of our study.142
Do to others what you would want them do to you. If everyone only did to others what they would have done to themselves, it would change the world. Loving our enemies is at the very heart of being a disciple of Jesus.
Jesus commanded the Golden Rule (Lk 6: 31) and we can see him applying it in the parable of the Good Samaritan (Lk 10:25 -37).Jesus moves from love of enemies and the radical way we are to exercise that, to a principal that can be applied generally. It's been called the Golden Rule, and with good reason. Scholars observe that it has been stated negatively by many before Jesus. The great Rabbi
HiIlel for example taught: "What is hateful to you, do not do to your neighbour; that is the whole Torah, while the rest is the commentary of it." But for Jesus this is merely prudent, a wise way to keep out of trouble with your neighbour. When Jesus turns this to a positive, it is radical. It states for us clearly how we are to exercise love. We are to treat people the way we would like to be treated. Not the way they deserve to be treated, but the way we would like to be treated. Jesus has shown grace to his disciple and the people of his time, and now expects his disciples to do the same. Since the disciples are expected to imitate Jesus then one can understand that the ultimate meaning of the Golden Rule is not to do as you would have wished to be done to you but to go further and do as God would have done.I43
142 Cf. J. B. GREEN, The Gospel of Luke, 273. 143 Cf. D. J. HARRINGTON, "The Gospel of Luke" in Sacra Pagina 3,111- 112. 50 2.7.6The Reasoning Behind Loving Our Enemies ( Lk 6: 32-34)
Jesus finishes this section of his sermon by explaining the reasoning behind loving our enemies and doing to others as we would have them do to us.
If you love those who love you, what credit can you expect? Even sinners love those who love them. 33 And if you do good to those who do good to you, what credit can you expect? For even sinners do that much. 34 And if you lend to those from whom you hope to get money back, what credit can you expect? Even sinners lend to sinners to get back the same amount (Lk: 32-34).
In theses verses Jesus is saying that if you only love people who love you, you have done nothing. Everyone in the world loves those who love them. If you only do good to those who do good things for you, you have done nothing because everyone in the world does that. If you lend expecting to be repaid, you have done nothing because even banks expect to be repaid. In the ancient time the one who received a benefice would be expected to reciprocate. Jesus is saying no to this kind of ethic. Since it comes from an obligation it can never yield any thanks. It is only when someone does good without expecting any return that he can receive not only thanks but also a surprise reward from God. In addition to the reward he/she is called a son or a daughter of the Most High.'"
We think we are doing something great when we love those who love us, do good to those who do good to us, and lend to those who we think can repay. Jesus says that we have done nothing because everyone does that. We are not acting like
Jesus. We are acting like natural humans. We are acting like sinners, not like the holy people of God. We are not being Godly. We are being worldly. We should stop thinking that we are doing anything when we love those who love us and do good for those who do good for us. The reason that we are to love our enemies is that if
I" Cf. R. J. ICARRIS, " The Gospel According to Luke" in NEC, 695.
51 we do not love our enemies, then we are acting just like the world.145 Further, we are
not acting in the character of God. We should remember that while we were enemies, God loved us and sent his Son to die for us (Rom 5:6-11). God is kind to
his enemies; therefore anyone who wants to be a son of God must do the same)'6
2.7.7 Jesus' Final Instruction (Lk 6:35-36)
"But love your enemies, and do good, and lend, expecting nothing in return;
and your reward will be great, and you will be sons of the Most High; for he is kind
to the ungrateful and the selfish. Be merciful, even as your Father is merciful" (Lk
6:35-36). In these verses Jesus repeats the message which he had given in verses 27-
34. He repeats the command to love; to do good; to lend or give which is to be done
freely without any calculation and without any expectation of return. Jesus
summarizes his teaching on the love of the enemies by promising the benefits of
living this Godly life:
I. Your reward will be great. This is what the godly life is all about. It is
difficult to do good to our enemies and not to retaliate. But those who act freely even
to their enemies without any expectation of return; God is going to reward them for
making these sacrifices.I47 We cannot even begin to imagine what the reward will
look like when the God who created all things says we will have a great reward.
2. You will be children of the Most High. This is the second reward for
doing good even to our enemies. It is a picture of privilege, having God as our
Father. We are his children and we can have a close, intimate relationship as a child
to his or her father. We are not separated from God, but we are in the family of God.
145 Cf. F. E. GAEBELETN, The Expositor's Bible Commentary Matthew, Mark Luke, 893. 146 Cf. .1. PIPER, Love your Enemies, 62. 147 Cf. J. B. GREEN, The Gospel of Luke, 274.
52 Believers are to be like what they really are, "sons of the Most High", and as such will have recognition.I48
Jesus reveals the character of the Most High as being kind and merciful to the ungrateful and wicked. God is kind to the ungrateful and the selfish. We must be the same. We need to be merciful, just as our heavenly Father is merciful. This echoes the Gospel of Saint John where Jesus says that to be born of something or someone is to share his or its nature (in 3:6-8). The value in loving and doing good is not reciprocity but the imitation of God who is merciful.148
Think about the good that God has done for us while we were enemies and sinful. We need to do good and be merciful to our enemies because of what God did for us. We should not be like the Pharisees who gave tithes but neglected justice, mercy, and faithfulness. The believer's righteousness must exceed that of the
Pharisees:8° In Lk, the mercy of God is shown in Jesus' acceptance of sinners. In this, God is revealed as the Father who delights to give his children the Kingdom precisely when they know their own unworthiness to be called 50n5.18I Luke omits the imperative about being perfect and replaces it with one about merciful. This accords with his emphasis on kindness to other people in need ( Lk 10: 25-37).
Conclusion
The purpose this chapter was to give a sound exegesis of the pericope and the theological interpretation of it. To arrive at this, it looked at the textual criticism and the parallelisms to the pericope. We have seen that there was such a thing as an oral paraenetic tradition common among the earliest Churches. We also saw that the
148 Cf. F. E. GAEBELEIN, The Expositor's Bible Commentary Matthew, Mark Luke, 894. 148 Cf. J. B. GREEN, The Gospel of Luke, 274-275. 15° Cf. F.E. GAEBELEIN, The Expositor's Bible Commentary Matthew, Mark, Luke, 894 181 Cf. J. PIPER, Love your Enemies, 173.
53 source or the oral tradition of love of the enemies go back to Jesus himself. We also looked at how this command of love of the enemy in Lk 6:27-36 was part of oral tradition and owed its similarities in Rom, IThes and 1Peter and Mt. There was dependence on common source but each has a creative way of putting this command in order to fit his goal. We have seen that the raw material to formulate this enemy love which was used by Jesus goes back to OT and Jewish Hellenistic sources. But it is only Jesus who formulated the Golden Rule in a positive way. We saw that the ultimate Golden Rule is to do as God do. We also analysed the key words to enhance the understanding of the pericope. We analysed the meaning of love used in the pericope and came to the understanding that love as used by Jesus in Luke is universal (includes enemy love), disinterested, agape and everyone should imitate
God in his or her exercise of this love toward all.
One's eschatological blessing in some sense depends on one's obedience to the command of enemy love. The prevailing mercy of God does not exclude the conditional character of the love command, but rather lets the perfect demand of
God stand unweakened, and grants the enablement needed to obey. Jesus' call for transformation is so radical that it leaves nothing in mankind untouched.
In the theological analyses we have seen that this radical call to love the enemy must be done not because of any reward from human being but because it is the right thing to do, it has been commanded by God and God Himself has done and continue to do it through Jesus Christ. We should imitate Jesus Christ if we are to be his followers. The good we are called to do include: to bless, to pray, to give and to love regardless who need them be it enemies, thieves, rich, poor etc. We should do to others as we wish them do to us. But the ultimate norm is to do as God would do.
We should not be passive rather we should neutralise a curse by a blessing and
54 hatred by love. After doing all these, Jesus promises an eschatological reward, not human reward. This reward will be great and those who followed his command will receive it and they shall be called the children of the most high.
In Chapter three we shall see the application of Lk 6:27-36 and how it can shed some light on political and economical crisis in Burundi.
55 CHAPTRE III
A THEOLOGICAL CHALLENGE TO TRIBILISM, INJUSTICE AND POVERTY IN BURUNDI
3.0 Introduction
After sharing how Burundians are Christians, one Christian in Uganda approached me and put forward this challenging question: How come that in a
Christian country like Burundi people kill one another? Being challenged by that question, one can see that tribalism in Burundi is an issue which cannot be overlooked when one is preaching about love of God. Tribalism has paralysed many other functions of Burundian society. It has become the source of insecurity, hatred, injustice and poverty which Burundi is still experiencing today.
In chapter two we have looked at the exegesis of the pericope. This chapter is going to look at the way the pericope of our study can have a theological challenge to the situation in Burundi and shed some light on how Jesus' command of love the enemy can improve the situation in Burundi. To do so we will have to analyze the political, social and economic situation in Burundi. It will then make a theological analysis on how tribalism, poverty and injustice can be challenged by enemy love and by the Golden Rule which Jesus teaches in Luke 6:27-36.
56 3.1 Political Situation in Burundi
Officially Burundi is a republic country. It has 27834 sq Km; the
demarcation was done after the Berlin Conference of 1884 together with other
African countries. It got independence in 1962.152 Burundi, as it is known today, it is
153 a democratic country. .Abraham Lincoln defines democratic government as
"government of the people by the people and for the people"154 While this definition
is true and good it is challenged by tribalism in Burundi. Though many elections in
Burundi were declared free and fair they were tribal based. In any democratic country freedom of expression, freedom of conscience,which also includes freedom of religion, freedom of association which are the pillars of democracy have been missing in Burundi due to tribal biasness.155 What some Burundians call freedom of expression is mainly tribal based. The expression which they call freedom is mainly tribal based. This includes the criticism of the other tribe or even hate speech against the opposite tribe. The civil war in Burundi started mainly because of hate and divisive language which have been going on for many years.
3.2 Socio-Economic Situation
It is difficult to talk about Christianity or Religion in Burundi and avoid talking about tribalism. Tribalism is the main hindrance to the proper evangelization in Burundi and if it is not solved, one can hardly talk about Burundi being a
Christian country in the proper sense. If you go to Burundi and start asking people
152 Cf. T. P. MELADY, Burundi the Tragic Year, 1. '"Article I of the Constitution of Burundi of 2004. 154 A. LINCOLN, What is Democracy? 3. 155 Cf. L. NDARUBAGIYE, Burundi: the Origins of the Ilutu-Tutsi Conflict, 50-51.
57 you meet about their tribe such as Hutu, Tutsi or Twa; most of them will answer that they are Burundians and nothing more. They do not share with each other whether they are Hutu or Tutsi or Twa; it is only through the action, or speech that you can guess that one is a Hutu and the other is a Tutsi depending on the side they defend.
Tribalism is a threat to freedom of speech, democracy and consequently to the proper living of Christian values. For a person is always inclined to speak in the favour of his or her tribe. Once there were a few independent thinkers who could go beyond their tribe, while the others used to call them betrayers or traitors. This is a threat to Christianity where people should feel free to express themselves without any hindrance and to love anyone without discrimination. The NT and especially the letter of St Paul to the Romans (12:5-8) would not see the problem with tribes, he would urge the society to accept differences and promote tolerance, love, unity and work together as one body of Christ which has different members but work together.
The majority of Burundians is Christian. More than 85% of the population is
Christian and mainly Catholic but tribalism has been a hindrance to proper evangelization and the root cause of many problems such as civil war, hatred, segregation and oppression. The question which Christian Thibon asked himself is still relevant today it is the same question I was asked in Uganda and maybe it is still being asked by many people. So it cannot be taken for granted that any proper evangelisation takes roots in Burundi. The question is as follow: "Comment se fait-il qu' une population si Christianisee, soit tomb& dans le tourmente dans laquelle le droit de tuer son prochain soit si facile?"156 If translated it would mean "how come that the population which is so Christianised easily fall in the situation whereby to kill the neighbour is very easy?"What part did the Catholic Church play in the
156 C. THMON, La Dimocratisation en crise. Les occasions manguees de 11 Eglise cathollque au Burundi, 337.
58 crisis? Again the Catholic Church had more than two thirds of all the secondary schools in Burundi,I57 yet even the educated Christians could not prevent the blood from being shed.
3.3 Poverty and Tribalism in the Light of Luke 6:27-36
Burundi is among the poorest country in the world partly because the political crisis which has been taking place since independence has made leaders not concentrate on economical development but on how the power may remain in the hands of one tribe.
Poverty is the lack of what ought to be there and it can be multi- dimensional. It can be spiritual poverty, material or intellectual poverty. It can mean having a very little money to buy the basic needs; a state of being poor, a state of 158 being inferior or spiritual poverty. The fact is that one kind of poverty can lead to the other one; this is the case in Burundi. Luke is mainly concerned with material poverty but also spiritual poverty. According to Lucan Jesus love means sharing and giving to those who do not have. It is to share whatever someone has with others even with the enemies. Burundi is a poor country but the problem is not mainly the poverty but the lack of the spirit of sharing. Even the scarce resources which are there are not shared among the Burundians equally; there are some who go hungry while other have excess. If Burundians could have that heart of giving to whoever is in need as Jesus commands (Lk 6:30) there could not be much poverty as it is today.
If someone goes deep into the cause of this poverty one discovers that it is also rooted in tribalism. Since the independence many jobs or promotions were not given
157 Cf C. THIBON, La Democratisation en crise. Les occasions manquees de Eglise catholique an Burundi, 337. 158 Cf. P. KANYANDAGO, The Crisis of the poor in Africa, 118-119.
59 according to the merits of Burundians but according to the ethnic group in which
one comes from. This affected the economy of the country for many people in the
government were incompetent.159 If Burundians could put the love which Jesus
commands into practice, it could reduce poverty which they are experiencing now.
The population is made up of three ethnic groups Hutu, Tutsi and Twa.16°
Kirundi is the national language and is spoken widely by almost every Burundian.
French is the official language and Kiswahili is also spoken but not much. Many
customs and cultural activities are similar among all the Burundians for Kirundi is
the common language for all. Despite some intermarriage between Hutu and Tutsi, historically Tutsis have been politically and economically dominant and this can
explain why the two ethnic groups continued with conflict. In a country where ftill
independence was achieved on July I, 1962 the ever emerging conflict is expected
to continue due to the context of weak democratic institutions at independence.
Much blame of crisis in Burundi is on the colonial period. But the fact is that even after the colonial departure, Burundi continues to be the victim of tribalism. One can say that the root cause of crisis in Burundi is tribalism, lack of love for the person who does not share the same ethnic group. The problem is that the tribal sickness has also affected the clergy. One ethnic group thinks that the other one is the one with the problem. So for many years Burundi has known a series of revenge and unless this kind of revenge is stopped there is no way out.
3.4 Trinitarian Love as a Challenge to Tribalism in Burundi
Burundi like many other African countries, has tried to stop tribalism by using tribalism, to stop violence by using violence, to stop war by using war. This is what Lukan Jesus says that there is no reward in behaving like that and it cannot
159 Cf L. NDARUBAGIYE, Burundi: the Origins of the Hutu-Tutsi Conflict, 92. lb° f Wold Book Enclopedia,H , 728.
60 solve many problems. In Burundi the basic failure is that the inequalities which are there are being solved by using violence and war. If one looks in many African countries there is no true peace which was brought about through civil war. The true peace in Burundi can only come through talk, negotiation and forgiveness. Violence can only breed violence it can never bring peace. For if violence is used, even the people who help in solving the problem, would become afraid and do nothing as
Melady testifies:
While during my stay of two and half years I saw the unequal status of the Hutu in the Burundi Community, I cannot but deplore the fact that the Hutu leaders turned to violence in their attempt to overthrow the Tutsi-dominated government in the spring of 1972. Certainly the inequalities were obvious even to the most casual observer in the 1970-1972 period. But at least until April 29, 1972, there was no physical violence. [.. .] Negotiations, collective bargaining, the use of pressure all these tactics would certainly have taken longer to reduce the gap between the two groups, but they would not have resulted in the 1972 bloodbath.[...] The basic failure in the 1972 Burundi situation was with local Burundian institutions and with local Tutsi and Hutu leaders. In the final analysis every community must accept responsibility for assuring that violence will not become a way of life in resolving day-to-day problems. Burundi governmental, religious, and academic leaders of both groups failed in their responsibilities to take active steps to halt the reprisals once they started. A primary, basic cause of the 1972 bloodbath was the use of force in the first instance. All the local leaders, both Tutsi and Hutu, were aware of the very sensitive situation which existed and must have been aware of the dangers of using force. And once the violence started, the leaders of both groups were important with fear. They just let the killing go on and on.I61
It is true that there are three different tribes in Burundi. But this should not be an excuse to perpetrate hatred, violence and civil war among them. First of all it is a bit difficult to understand tribalism in Burundi. For all the three groups share almost everything. In Burundi there is only one common language, which is
Kirundi. People share the same culture and customs. Only a little difference in physical appearance is the one which makes them different and has caused bloodshed and even continues to hold Burundians apart. Can really physical appearance cause what it caused and still cause today? Many groups have been
formed to fight for the freedom and for the rights of each ethnic group. Each group
161 T. P. MELADY, Burundi the Tragic Year, 80.
61 holds that the other group is their enemy. Each ethnic group thinks that the entire problem in the country has been brought by the other tribe. One hears each group saying that the other group is bad. This or that group cannot rule or this group cannot accept being ruled by the other one. One group thinks that it is more intelligent and gifted than the others. But what is surprising is that the majority of the population is
Christian and mainly Catholic. It is difficult to understand a country which is so
Catholic to pass through all the tragedies it went through. One can ask a question: who killed whom? Did the Muslims kill the Christians or vice versa? Or did
Christians kill the non Christians? No it was mainly Christians against Christians.
One can speculate that maybe there was something wrong in the catechism given to the Burundians. The answer is no for the main problem is tribalism. They have the same customs yet they are enemies and find it is difficult to live together in peace and love. They think that it is not possible to live together in love and harmony with their differences which are not even big.
Burundians especially the Christians should deepen the understanding of
Christian doctrines. For anyone to claim to be a Christian is to believe in God who is love and the love which Lucan Jesus calls us to imitate is perfectly manifested and practiced in Triune God: Father Son and Holy Spirit.I62The Triune God is a perfect communion of love which should inspire every Christian society to live in love for one another. It is true that God in God's own mystery can never be adequately represented using our human language as it was decreed in the Fourth Lateran
Council of 1215. The council quoted by Boff, taught that "the unlikeness between creator and creature is greater than the likeness"I63 but it does not mean that we do
162 Cf. L. DOFF, Holy Trinity, Perfect Community, 43. 163L. HOFF, Holy Trinity, Perfect Community, 44.
62 not have the traces of the divine, stamped on all creatures as Bonaventure said.I64 So
Burundians with their ethnical differences are the traces of the three divine persons and every person is born in a family where the signs of the presence of the Triune
God can be seen. No man is an island; a person is born in a society. Burundian society should be a powerful sign of the presence of the Blessed Trinity in all their activities. The three persons in the Trinity are distinct but they always act together165 so the same should be among the three tribes in Burundi although in their human way. There is nothing which can prevent them from working together and moreover they claim to be Christians. To be Christian or Catholic is to accept the implication of it as Moltmann writes:
Only a Christian Community that is whole, united and unifying, free of domination and oppression, and only humanity that is whole, united unifying, free of close domination and dictatorial oppression, can claim to respect the Trinitarian God. This is a world in which human being hold everything in common and share everything, expect their personal characteristics.'
By the example of the Trinity, Burundian society should have a leadership system which can organize and distribute power in a just manner. In the Trinity every person acts according to his proper mission. So the three tribes in Burundi should act according to their proper qualities and gifts. Trinity is an eternal communication of life and love. So Burundians should never stop dialogue and communication for it is the only tool which can keep them together. In the Trinity the Father is not the Son, or the Son the Holy Spirit or The Holy Spirit the Father but they do everything together. Burundian ethnic differences should not matter. Hutu should not long to be
Tutsi, or Twa, or a Tutsi to be a Hutu or Twa and vice versa. Each human being bears a unique trace of the Trinity. What matters is to work together. As love is manifested in every aspect of the Trinity, so it should be manifested among all the
164 Cf. BONAVENTURE, Itinerarium Menus In Deum, 53. 165 Cf. 1. THOMPSON, Modern Trinitarian Perspectives, 68. I" J. MOLTMANN, The Trinity and the Kingdom of God, 89.
63 tribes in Burundi. Looking at the communion of the three distinct persons in the
Trinity, it can pose a theological challenge to Burundian tribalism. While in Burundi all tribes try to trace the dominance of one tribe over the other, or looking for what makes them different they should instead focus on what makes them the same, for there are many. The greatness of Trinity consists precisely in being a communion of three different persons in one God167 so the mutual acceptance of differences in
Burundi can bring about reconciliation, love and peace. In the Trinity there is no dominance of one person over the other but convergence of the three in mutual acceptance and self giving. They are different but none is greater or lesser than the other.I68 So Burundians who accepted Christianity with high percentage should not tolerate tribal discrimination, segregation or dominance whatsoever for many people who are in power are the same people who are baptized Christians otherwise it would be self contradictory.
3.5 Theological Challenge to Tribalism, Poverty and Injustice in Burundi
It is a bit difficult to understand tribalism in Burundi. For all the three groups
share many things in common, almost everything. Even though they look at each
other as enemies; Jesus is commanding them to love their enemies. "But I tell you
who hear me: Love your enemies, do good to those who hate you" (Lk 6; 27) Jesus' attention turns to love, but the love mentioned here is not an ordinary one. It is
difficult and superior as we have seen in exegesis. Only those who have experienced
God's forgiveness can understand this kind of high level of love. It is easy to love
those who are like-minded, but this command to love our enemies would be more
167 Cf. G. S. SLOYAN, Three Persons in One God, 6 168 Cf. L. HOFF, Trinity and Society, 150.
64 difficult to carry out because in Burundi people have developed "enemy mentality."
If you are not of our tribe, then you are against us; like "we versus them". Luke
6:27-37 is the core of the Bible; it is God's love letter to all mankind especially to
Burundians in their struggle to overcome tribal conflict.
Burundians can only understand the love they must show to their ethnic different people only when they think how much God love them also yet they hate other tribes. They can understand this command to love the enemy in the context of
God's love. God first set the example of true love and then commanded his people to follow his example. We have already seen the different kinds of love. Many
Burundians are excited about love, love which is based on the tribe, region or religion they show love to the people of their tribe or religion or region. This would mean love of a friend to his/her friends which Jesus rejects in Luke 6:27-36. But
God's love is a sacrificial one. God's love is not limited, like human love. God's love is everlasting. For example, Jesus chose one man, Simon Peter, to be his top disciple. Simon made many mistakes, but Jesus' love toward Simon never changed.
Hebrews 13:8 says, "Jesus Christ is the same today as he was yesterday and as he will be for ever." God's love is to the end and to everyone so Burundians should go beyond their tribe setting and try to see everyone as a creature of God without using his or her tribal lens.
3.6 Possible Implementation
Many possible ways of bringing peace in Burundi have been tried out from segregation, violence to civil war but they have not produced satisfactory result. It is now time for the Burundians to dare to put into practice the love, which Jesus commands in the Gospel of Luke if they really what to claim justly the title of being
65 a Christian. There is so much hatred, injustice, greed, selfishness, poverty and civil war even among Christians in Burundi. If to solve the problem is to revenge the chain will never end until one group decides to forgive and love, the crisis can never end.Violence breeds violence, and violence becomes more atrocious in each instance. This is the sad lesson that the extremists on both sides have not yet learned in Burundi.169 What Burundians need now is the spirit of compassion, tolerance, joy, faith, forgiveness, peace, prosperity, love, humility, and justice, and all these virtues can only come about if the Burundians embrace this highest and hardest of Christian morality of loving one's enemy. The only way love and peace can prevail in Burundi is to imitate God the Triune God. As the Pope says in the encyclical Deus Caritas est, love is at the centre of unity of God's creation and connects all human creation with the history of salvation. The Pope opens the encyclical by quoting 1.In 4: 16 that "God is love and he who abides in love abides in God and God in him" (Deus
Caritas Est 1). To be a Christian is not simply the result of ethical choice but the result of encounter with God's love as in John 3:16. The Pope shows how the word love can be significant in the world which is full of vengeance, hatred, violence and how love should be understood and can change the life of everyone for better.
Unless the Burundians grasp the meaning of love "agape" which is different from the erotic love as we have seen, there is no way of stopping this ethnic conflict.
3.6.1 Respect for Ethnic Differences
Jesus' command of loving of enemy is to be materialised in Burundi.
Burundians must learn to respect every Burundian no matter what his or her Ethnic group is. This respect is well elaborated in the Vatican 11 especially Gaudium et
169 Cf. T. P. MELADY, Burundi the Tragic Year, 80.
66 spes. The Council promotes respect for both individuals and the community. It
asserts that "the beginning, the subject and the aim of all social institutions is and
must be the human person" (GS, 25) The Government and all other social
institutions should respect each and every Burundian regardless her/his social status
or ethnic group. Respect for human dignity means that everyone must have what
they need to lead a truly human life: food, clothing, shelter, the freedom to choose a
state of life and found a family, the right to education, employment, a good
reputation, respect, appropriate information, action in good conscience, protection of
privacy, and religious freedom (GS, 26). This is a challenge to Burundi because
many human rights have been abused. Innocent people are still dying simply
because they come from a different tribe. Some people are still afraid to go to the
regions where other ethnic groups are dominant. God made us into one family, and
we should treat one another in a spirit of community (GS, 24). Every social group must respect the needs and aspirations of other groups as well as the general welfare
of the entire human family (GS, 26). Burundians must make themselves the neighbour of every person without exception, and each of them must consider every neighbour without exception as another self (GS, 27). The dignity of the individual
and the community demands respect for life: whatever is opposed to life poisons human society, harms its practitioner, and dishonours the Creator (GS, 27). It also demands respect and love for the enemies, for those who think or act differently
from other people in social, political, and religious matters (GS, 28). They must recognize the basic equality of all people: all discrimination is contrary to God's intent and must be overcome and eradicated (GS, 29).
67 3.6.2. Duties and Responsibilities
For any society to functions well there must be duties and responsibilities carried out by individuals in the society. Both the individual and the community have obligations to each other: Burundian institutions must work to safeguard basic human rights (GS, 29), while at the same time each Burundian must contribute to the common good and must support the private and public institutions which work for a better Burundian society, and one of the duties of each Burundian should be to observance social laws and precepts and take care of the most vulnerable
Burundians. Burundians, especially the Church, should be on the side of those who are poor and oppressed in any way. Pope John Paul II exhorts the disciple of Christ and all Christian communities from families to dioceses, from parishes to Religious
Institutes to carry out a sincere review of their lives regarding their solidarity with the poor. He thanks the missionaries who, through their humble service to the people, are working for the integral development of individuals and society through schools, health care centres, leprosaria, homes for the handicapped and the elderly, projects for the promotion of women and other similar apostolate (RM, 102). If all
Burundian could take care of all those who are in need without any ethnic segregation then they would have put into practice the love which Jesus requires in the pericope of our study.
The Council teaches that we have a mandate to govern the world with justice and holiness (GS, 34), so we have a duty imposed upon us to build a better world based upon truth and justice (GS, 55). So Burundians, believers and unbelievers alike must work for a better Burundian society (GS, 21); this can only happen when
Burundian forgive each other and start to work together. They should work together
68 without violence and deceit in order to build a genuine Burundian society which must be based on peace, love sharing of scarce resources and reconciliation (GS,
92). This task demands that we recognize that technical advances are worth less than the work they do for justice, community, and social order (GS, 35), and that the effort to establish a universal community is not a hopeless one (GS, 38).
The Council has some messages directed primarily to members of the
Church. It says that our hope related to the end of time does not diminish in any way our duty to address contemporary problems (GS, 21); the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one (GS, 39).
Burundians should seek those things which are above, but this duty should increase their obligation to work with others for a better world. They should not be mistaken that they can escape their earthly responsibilities by thinking about the life to come.
The Christian message holds us bound to build up the world and be concerned for the welfare of others by sharing what they have with others (GS, 34).
3.6.3 Forgiveness and Reconciliation
The teaching of Christ requires that we forgive injuries as he did on the cross
(Lk 23:34) or those who have wronged us (Lk 17:3) and love our enemies (Lk 6:
27). Burundian must foster within the Church and society mutual esteem, reverence and harmony, through the full recognition of lawful diversity (GS, 92).
Many Burundians have taken part in the civil war even the Christians.
According to Luke 6: 27-36 anyone who calls himself a Christian should not engage
in war for it is contrary to God's command. On the contrary Burundians must love their so called enemies and not kill them, striving to live at peace with all the tribes, and forgiving all the hurts and wrongs done to each other. When it comes down to it,
69 the basic cause of all human warfare is one person or group of people as it happened in Burundi, wanting what isn't theirs, or violently responding to the covetous actions of others. Most of the time violent people meet a violent end and many people who killed in Burundi either met a fatal end or are still suffering from psychological problems.
God warns that those who kill others will experience the same violence "And suddenly, one of the followers of Jesus grasped his sword and drew it; he struck the high priest's servant and cut off his ear. Jesus then said, put your sword back, for all who draw the sword will die by the sword" (Mt 26:51-52) and "those for captivity to captivity; those for death by the sword to death by the sword. This is why the saints must have perseverance and faith." (Rev 13:10) Reaping what one sows is an important biblical principle: "Don't delude yourself: God is not to be fooled; whatever someone sows, that is what he will reap. If his sowing is in the field of self-indulgence, then his harvest from it will be corruption; if his sowing is in the
Spirit, then his harvest from the Spirit will be eternal life."(Gal 6:7-8) Burundians should learn how to forgive those who wronged them for vengeance as we have seen only brought bloodshed. Human revenge has only increased the death of innocent people. Revenge and judgement should only be left to God as St Paul says "never try to get revenge: leave that, my dear friends, to the Retribution. As scripture says:
Vengeance is mine I will pay them back, the Lord promises" (Rom 12:19).
The more hostile and warlike a nation is, the more its people suffer from the consequences of warn° up to now Burundi has not yet managed to recover from the effects of civil war. There are three biblical principles which are fundamental to
170 Cf. T. P. MELADY, Burundi the Tragic Year, 105.
70 Christianity, principles that are incompatible with injustice, tribalism and warfare: love, forgiveness, and peace. As Christians, Burundians must love others, forgiving their wrongdoings while striving to live at peace with them. Jesus taught that we must love our enemies (Lk 6:27, 35). He did not only teach love but he put it into practice and this would be the perfect example how Burundians should behave towards their ethnic enemies. They should do good to those who hate them (Lk 6:27,
35). They should bless and pray for those who curse and mistreat them (Lk 6:28).
They should refuse to retaliate against those who hurt them to the point of injuring them or killing their relatives during civil war. (Lk 6:29). They are called up to treat all ethnic groups mainly their enemies, the same way they want others to treat them
(Lk 6:31).They should even lend or give to their enemies when they are in need (Lk
6:35).For if they love only their tribal people as it is most likely today, then they are no different sinners, for they care about only those who care for them (Luke 6:32-
34)Jesus summarises Christian moral life of forgiveness by calling everyone to be merciful. "Be merciful, just as your Father is merciful" (Lk 6:36). There is much blood which was shed in Burundian if there are no good Christians who can take the
initiative to forgive, the war can go on and on. There is a need in Burundi to go even beyond the issue of justice and forgive those who killed for even though justice can do other things which are good and it is the basis of every just society; it cannot
bring someone who is already dead back to life.
Jesus lived the words he preached. The final hours of his life gives an
example of how Burundians can come out of the ethnic conflicts. Jesus' good
example was to love and forgive those involved in his arrest and execution. The apostle John records that just before Jesus' last Passover, "having loved those who
were his in the world, loved them to the end" (Jn 13:1). This included Judas his
71 betrayer. During the Passover meal, Jesus got up and washed the disciples' feet, including Judas' (Jn 13: 2-19). Washing someone else's feet was the act of a servant.
For Jesus this was an act of loving service to Judas, and all the disciples. Later that night when Judas handed over Jesus to the religious authorities, Jesus didn't denounce Judas or call him a traitor. Instead, he called Judas his friend (Mt 26:47-
50). Jesus loved Judas to the end. During Jesus' arrest; Peter draws a sword and strikes one of the men trying to arrest Jesus. He heals the man and rebukes Peter for using violence (Lk 22:47-51). Jesus loved his enemies. While being crucified, Jesus didn't denounce and revile his executioners. Instead he asked God to forgive them
(Lk 23:34).
Forgiveness is another foundational principle of Christianity; without it
Christianity wouldn't exist. God is a forgiving God (Lk 6:35) and he wants us to forgive as well: "Any bitterness or bad temper or anger or shouting or abuse must be far removed from you as must every kind of malice. Be generous to one another, sympathetic, forgiving each other as readily as God forgave you in Christ." (Eph
4:31-32); " As the chosen of God, then, the holy people whom he loves, you are to be clothed in heartfelt compassion, in generosity and humility, gentleness and patience Bear with one another; forgive each other if one of you has a complaint against another. The Lord has forgiven you; now you must do the same" (Col 3:12-
13),If Burundians want God to forgive us their sins, they must forgive the wrongs others do to them: "Yes, if you forgive others their failings, your heavenly Father will forgive you yours; but if you do not forgive others, your Father will not forgive your failings either" (Mt 6:14-15); "And when you stand in prayer, forgive whatever you have against anybody, so your Father in heaven may forgive your failings too"
(Mark 11:25). Jesus shows the importance of forgiving others when resounding to a
72 question by Peter. Then Peter came and said to him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven. It is very difficult in Burundi to forgive those who killed but the Gospel has to be put into practice.
There are two types of forgiveness: divine forgiveness of human sin, and human forgiveness of human wrongs. When God forgives someone's sins, he cleanses them of their spiritual guilt and removes the penalty for sin, which is death
(1 Jn 1:7-9; Rom 6:23). When we forgive someone, we are not saying he is no longer guilty or responsible for what he/she did, the killings against innocent people.
Our forgiveness doesn't remove the guilt of any sin one might have committed.
When we forgive others, we are saying that we are no longer going to be angry, upset, and resentful towards them. So Burundians should do their part by forgiving those who wronged them and God will do his part. It is possible we may end up forgiving a person whom God will forgive. For example, we forgive the person who has killed our relatives. However, just because we have forgiven him/her it doesn't mean God has forgiven the person for breaking the commandment not to kill. Before
God forgives the person, he/she has to repent for his/her sin of killing and ask for forgiveness (Ps 35:4; Acts 2:38; 1 Jn 1:7-9).
3.6.4 Patience and Endurance
In his letter to the Corinthians St Paul describes what love is:
Love is always patient and kind; love is never jealous; love is not boastful or conceited, 5 it is never rude and never seeks its own advantage, it does not take offence or store up grievances. 6 Love does not rejoice at wrongdoing, but finds its joy in the truth.7 It is always ready to make allowances, to trust, to hope and to endure whatever comes.8 Love never comes to an end (I Cor 13: 4-7).
73 It is true that civil war in Burundi has claimed many lives but Burundians should not lose hope and patience. If Burundians can nurture the spirit of love no matter how long it will take, Burundi can experience peace in the future. Peace and reconciliation in Burundi cannot prevail unless all Burundians sacrifice their egos and work for love. Love can only be possible if they trust that other ethnic groups are as good as their own.
"Do not be overcome by evil, but overcome evil with good" (Rom 12:17-
21).We must look for ways to love and forgive our enemies. Burundians should
Turn all desire for vengeance over to God, and letting him handle it as he sees fit in his own time.
3.6.5 Peacemaker
The only possible way peace, justice and reconciliation can prevail In
Burundi is when Burundian especially Christian feels that he or she should contribute to the peace building in Burundi. Instead of preaching ethnic segregation every Christian should feel that it is his or her duty to preach peace and live it.
The first letter of St Peter calls to all Christians to be harmonious, sympathetic, brotherly, kind hearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for they were called for the very purpose that they might inherit a blessing. For, "The one who desires life, to love and see good days, must keep his tongue from evil and his lips from speaking deceit" (1 Pt 3:8-10). Burundi as a country can avoid civil war if its leaders and citizens are willing to forgive the evil and harm done to them, and abandon revenge for past wrongs. Participating in armed conflict is a sure sign that an individual has not forgiven the wrongs done to him/her or his/her country, and is seeking revenge.
74 Burundians should remember that God is a God of peace (Rom 15:33; 16:20; Phil
4:9; 1 Thes 5:23; Heb 13:20) who wants everyone to be peacemaker as so that he or
she can harvest righteousness (Jas 3:18)
Jesus said, "Blessed are the peacemakers: they shall be recognised as children of
God" (Mt 5:9). The apostle Paul writes: "As much as possible, and to the utmost of
your ability, be at peace with everyone" (Rom 12:18). "So then, let us be always seeking the ways which lead to peace and the ways in which we can support one another" (Rom 14:19). "Seek peace with all people, and the holiness without which no one can ever see the Lord" (Heb 12:14). According to the apostle Peter a
Christian "must turn away from evil and do good; he must seek peace and pursue it"
(1 Pt 3: 11). The idea of peace is so important to God that it's a Fruit of the Holy
Spirit (Gal 5: 22-23), one of the signs of true Christianity. All those Burundians who are engaged in armed conflicts calling themselves peace fighters or freedom fighters are failing to be peacemakers for arm cannot bring true peace.I71
Conclusion
Jesus commanded to love ones'own enemy. This command is the hardest command to follow. But to put it into action is the only way one can justly claim that he is the disciple of Jesus. This chapter has shown how this command can be put in practice to appease the Burundian crisis. It is only the imitation of God and Christ that can make the Burundian love their enemies especially those who injured them or killed their loved ones during civil war. Justice, peace and reconciliation can only come about if each Burundian resolves to forgive those who wronged him or her, if each vows to be a peacemaker and leaves revenge to God. Many examples from the
171 Cf. P. BUYOYA, Building Peace in Burundi: Mission Possible, 131-133.
75 Bible have been used where Jesus put into practice what he preached. This makes a challenge to the Burundians to put an end to their tribal conflicts and embrace the life of peace justice and reconciliation as Jesus commands it and does it himself.
76 GENERAL CONCLUSION
The purpose of the study of Lk 6:27-36 which is about enemy love and the
Golden Rule was to show how Jesus command of enemy love even if it is difficult to put into practice can be the only way we can justly claim that we are the disciples of
Christ and children of God. It was also to show how it can particularly challenge and shed some light on tribalism, injustice and poverty in Burundi.
In the first chapter we looked at the background of this enemy love. We saw that generally Israel regarded its neighbouring nations with hostility but in some cases Israelites people were called upon by God to show mercy and love to their enemies which they did.
In chapter two we looked at the exegesis of the pericope of our study which brought us to the understanding of God's love as agape. Jesus commands the love which is inclusive and disinterested, love which is different from eros or philia love.
77 It is the love which goes beyond and includes the enemy love. It also made us know that the source or the oral tradition of love of the enemy go back to Jesus himself.
We saw that there are many similarities of the pericope especially the Golden Rule and the enemy love in other Biblical texts and in the ancient writings, but it is only
Jesus who formulated the Golden Rule in a positive way by giving it a radical meaning. In theological reflection we came to understand that the Golden Rule is to do as God does. The radical call to love the enemy must be done not because of any reward from human being but because it is the right thing to do. God does it so we should imitate him if we want to be his children. The analysis of the key words such as mercy, enemy, bless and curse was for the deepening of this hardest command of enemy love but which is the basis of Christian morality. The command to love includes to bless, to give and to pray regardless who need it be it enemy, thief, rich or poor.
In chapter three we have seen how this hardest command to love one's enemy challenges and sheds some lights on Burundian tribal conflict. Tribalism and injustice are incompatible with the belief in the Triune God; therefore they should be avoided at all costs. Burundians who accepted Christianity with great percentage should not tolerate tribal discrimination. It is only when the Burundians: Hutu, Tutsi and Twa accept to live together in love and share the scarce resources profitably among them all, that they can justly claim that Burundi is a Christian nation. In the light of Lk 6:27-36 Burundians must learn to forgive others if violence is to be stopped and use nonviolence methods to solve the conflicts because violence only breeds violence. It is true that there is no perfect community like that of the Trinity here on earth; but a good community can be attained. Otherwise Jesus would not have prayed for the unity when he prayed: "I pray not only for these but also for
78 those who through their teaching will come to believe in me. May they be one, just
as, the father, you are in me and 1 in you so that they also may be in us (in 17: 20-
21)." Jesus also had the same intention of unity and love in the world when he commanded to love, to pray, to bless and to do good to everyone even to the enemies (Lk 6:27-36). In Burundi where there is a fundamental human yearning for sharing, equality, justice, respect for differences and the communion of all; then the
Trinitarian love and Jesus' command to love everyone should be an example for them. Believe in the Trinity and in the universal love as Jesus commanded, will help
Burundians to accept that there is neither Tutsi nor Hutu nor Twa, but all are one in
Jesus Christ like St Paul's letter states Gal 3:28. This does not suggest that
Burundians should not talk about their ethnic groups; but to recognize that each person is unique and this uniqueness should contribute to the betterment of the whole Burundian society. Burundians should learn to forgive, to be peacemakers and above all to have hope that with the contribution of each one Burundi can be a better society to live in.
79 BIBLIOGRAPHY
BOOKS
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80 GREEN, J.B., The Gospel of Luke, UK: William B. Ferdmans Publishing Company, 1997. JOHNSON, L.T., The Gospel of Luke, Sacra Pagina 3, Collegeville: The Liturgical Press 1991. 1CANYANDAGO, P., ed., The Crisis of the poor in Africa, Kisumbi: Marianum Pess 2002. KARRIS, R.J., "The Gospel According to Luke" In The New Jerome Biblical Commentary Bangalore: Theological Publications in India 1999. 675-721 ICILGALLEN, J. J., A Brief Commentary on the Gospel of Luke, New York: Paulist Press 1988. ICLASSEN, W., "Love in the New Testament", ABD IV, New York Doubleday 1992,382- 396. LAVERDIERE, E., Luke: New Testament Message. A Biblical Theological Commentary, Wilmington: Michael Clazier, 1980. MAYS, J.L., ed., Harper's Bible Commentary, New York: San Francisco 1988. MCBRIDE, D., The Gospel of Luke: A Reflective Commentary, Dublin:Dominicans Publications 1994. MELADY, T.P., Burundi: The Tragic Years, New York: Orbis Books 1974. METZGEFt, B.M., A Textual Commentary on the Greek NT, New York: United Bible Societies 1975. MOLTMANN, J., The Trinity and the Kingdom of God, London: SCM Press 1981. NDARUBAGIYE, L., Burundi: The Origins of the Hutu—Tutsi Conflict, Nairobi 1995. PIPER, J., Love your Enemies: Jesus Love Command in the Synoptic Gospels and in the Early Christian Paraenesis, New York: Cambridge University Press 1979. PLUMMER, A., The International Critical Comentaty: A Critical and Exegetical Commentary on the Gospel According to Luke, New York: Charles Scribners's sons 1896. PRIOR, J.G., The historical Critical Method in Catholic Exegesis, Rome: Gregorian University Press 1999. RINGE, S.H., Luke, Louisville: Westminster John Knox Press 1995 ROBERET, A., Introduction to the New Testament, New York: Desciee Company 1965. SAKENFELD, K, D., "Love in Old Testament", ABD IV, New York: Doubleday 1992, 375- 380. SCHNACKENBURG, R., The Friend We Have in Jesus, Louisville: Westminster John Knox Press 1995. SLOYAN, G.S., Three Persons in One God, New York: Prentice-Hall, 1963. STUART, D., "Curse" in ABD 1, New York: Doubleday 1992, 1218-1219. STUHLMUELLER, C., New Testament Reading Guide: The Gospel of Luke, Collegeville: Liturgical Press 1952. SWARTLEY, W. M., ed., The Love of Enemy and Nonretaliation In the New Testament, Louisville:John Knox Press 1992. TALBERT, C.H., Reading Luke: A Literary and theological Commentary on the Third Gospel, New York: Crossroad 1984. TANNEHILL.R.C., Abingdon NT Commentaries: Luke, Nashville: Abingdon Press 1996
81 THOMPSoN, J., Modern Trinitarian Perspectives, New York: Oxford University Press1994. URBROCK, W.J., "Blessings and Curses" in ABD I, New York: Doubleday 1992, 755-760. World Book Encyclopedia" Burundi" II, Chicago: World Book-Childcraft 1980.
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