We’re beginning a new liturgical and ascetical season, as we start setting our eyes and hearts on the mystery of the Incarnation of the Son of God and his birth at Christmas. Tomorrow begins the fast of St Philip, the 40-day Advent preparation for the Nativity of Our Lord. And today, even though the readings aren’t specifically chosen for Advent (Lk. 10:25-37; Eph. 4:1-6), they can still help us acquire the necessary dispositions for a fruitful living of this blessed time.
The first question that we hear in the Gospel is “What must I do?” It was originally asked in relation to salvation, to receiving eternal life, but if we ask it in relation to the time of preparation for Christmas, the answer will be the same. We’ll look at that answer in just a minute.
But first, we should be aware that the “What must I do” question is something basic to all spiritual life and to every vocation, whether it be the single or married life, the priestly or monastic life—or some combination of these. No one can fulfill a task without some understanding of what is required in order to do so. No one can land a job or enter a profession without knowing or being able to do what is expected of them.
In one of our prayers at Compline, after asking for a blessed and trouble-free sleep, we pray: “When the time of prayer comes, raise us from bed, strengthened in Your commandments and always aware of how You wish us to live…” This is our “What must I do” for each new day. We ask God to make us aware of how He wishes us to live, and hopefully we are listening attentively for his answer.
In today’s readings we learn something about the Lord’s commandments and how He wishes us to live. St Paul tells us, in general, that we are to “lead a life worthy of [our] calling.” More specifically, he says that this life is to be lived in humility and meekness, in patience and with the forbearance that comes from love, in unity and in peace. In other places he lists additional virtues, but if we began by practicing only these, we would already be a long way on the path not only to a fruitful celebration of Christmas, but to eternal life itself. It is worth taking some time to reflect upon our calling, as Christians and in our individual vocations, to see if we really are leading a life worthy of that to which we are called.
Jesus speaks in the Gospel today about God’s commandments and about one particular way in which He wishes us to live. This is in response to the question of a scholar of the Law: “What must I do to inherit eternal life?” St Luke indicates that his question was not entirely sincere, because he asked it in order to put Jesus to the test. We’re not sure of precisely what way he was trying to provoke the Lord, but the Pharisees and scribes were always trying to catch Him in his speech somehow, so that they could have some reason to accuse Him of breaking the law or teaching heresy.
So Jesus turned the tables on him by answering his question with a question. Since the man was a scholar of the Law, Jesus asked, “What is written in the Law?” To his credit, the man did not start listing the endless ordinances concerning worship, morality, or ritual purity, but gave the summary contained in the two Great Commandments: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.”
Jesus replied simply that this answer was correct, and then said: “Do this and you will live,” that is, you will have eternal life. Here we must pause for a moment. We really do have to do something if we are to obtain eternal life. Faith alone is insufficient for salvation, as Scripture implies here and tells us explicitly elsewhere (for example, James 2:14-26). Faith is necessary, and even indispensable, but faith has to be applied if it is going to be saving faith and not mere belief in God or Christ. Jesus tells us today that the primary application of faith unto eternal life is love: love for God and love for our neighbor. In Jesus’ description of the Last Judgment (Mt. 25:31-46), the only criterion for salvation is love of neighbor, expressed in taking care of their needs for Jesus’ sake. So, as St Paul tells us in the Epistle to the Galatians, the only thing that matters in our life in Christ is “faith working through love” (5:6).
Once the man heard Jesus’ response, he pushed the issue further, since he was accustomed to making legalistic distinctions. Jesus said, “Love your neighbor,” so the next question was, “Who is my neighbor?” Again, we find that this man was somewhat lacking in purity of heart and intention. If there were only a certain group of people that could be classed as “neighbors,” then he would be obliged to love them but no one else. If he could sort out who was his neighbor and who was not, he could focus on the one group and ignore or despise everyone else, if he wished. But Jesus was not going to let him get away with that.
So He told the parable that has come to be known as that of the Good Samaritan, which put an end to all distinction-making about one’s neighbor and even exalted charity above certain ritual prescriptions of the law—which probably made this lawyer more than a little uncomfortable.
From the perspective of the law, the “good guys” should have been the priest and the levite, and the “bad guy” should have been the Samaritan, but again Jesus turned the tables. Those who were sticklers about ritual prescriptions were blinded to compassion when they failed to come to the aid of a suffering man. But the Samaritan saw only a fellow human being in need, and he rushed to help him—at his own expense and inconvenience—because he lived according to love and not merely to the letter of the law.
Jesus wanted to make sure that the lawyer “got it,” so He asked him who was the better neighbor: the ones who ignored the wounded man, or the one who helped him? There really was only one possible answer: “The one who showed mercy to him.” Jesus didn’t let the matter go by simply approving his answer. He then told him: “Go and do likewise.”
So Jesus answered both of his questions in a sort of roundabout way: in order to obtain eternal life, one must love God and neighbor, and one’s neighbors are those whose need is such that we are required by charity to be a good neighbor to them.
Certainly our lives would radically change for the better if we consistently put into practice these two Great Commandments, and the whole world would change as well if at least every Christian would do the same. We have to begin with loving God, for without his grace we sinners would be practically incapable of loving our neighbors. We love, as St John says, because God first loved us. So we have to enter into this loving relationship with God, which He initiates, if we are to love other people.
But all of this is a growth process. We are not, from the first moment we put our faith in God, able to love Him in the total and complete sense that the word of God requires: with all our heart, mind, soul, and strength. It takes a lot of time and effort to strain out all the impurities, the self-interest, the pride, the concupiscence, the defensiveness, and the fears that may keep us from loving God wholly and entirely. But this is the goal we must always have before us, and toward which we must daily strive, with all our heart, mind, soul, and strength!
This pure and untainted, undiminished love of God will be our everlasting inheritance in the Kingdom of Heaven, but the only way to experience it in Heaven is to seek and strive after it here below. What we are required to do here in faith, and which often entails some struggle, will flow freely, spontaneously, and endlessly in Heaven, to our great delight and fulfillment and to God’s greater glory.
As for loving our neighbors as ourselves, a lot of ink has been spilled by those taking a psychological approach to the Gospel, who say that we can’t love others as ourselves if we don’t love ourselves, for then we won’t love them. So then you get to spend the rest of your life absorbed with yourself, trying to figure out if you really love yourself, or why you don’t really love yourself, with the end result being you never get around to loving anybody. So here are the corollaries to the Gospel: If you don’t love yourself very much, love your neighbor more than yourself. And if you really hate yourself, love your neighbor instead of yourself! But by all means, love your neighbor, for this is the command and will of the Lord.
In any case, God was not inviting us to psychological self-analysis when He said, “Love your neighbor as yourself.” Unless you really are pathologically self-destructive (and if you were, you’d probably be dead by now and wouldn’t be reading my words anyway), you still feed and clothe yourself, you seek some sort of medical care if you are sick or injured, and you basically keep yourself alive. This is what the Lord is talking about. If your neighbor needs food or clothes or any other material things, give them. If your neighbor needs counsel or consolation, offer it. If your neighbor is in some kind of trouble or crisis, help in whatever way you can, at least by prayer and compassionate listening. You don’t have to be perfectly well-adjusted psychologically to do this. All you need is a willingness to do what Jesus says must be done to inherit eternal life. God will provide the grace, and He will make up for what we lack, if only He finds some good will in us, an honest heart, a sincere desire to please Him and to hear his word and do it.
So, as we enter into the season of Advent, what must we do? We must love God in as complete a way as possible, not just in feeling but in act, in sacrifice, in thanksgiving—and love our neighbors, as or more than or instead of ourselves, as God provides the opportunity. Then, returning to what St Paul said in the Epistle, we will indeed be living a life worthy of our calling, in humility, patience, and loving forbearance, in unity and in peace.