“Without a cause”

This afternoon I was reading an account of the Sermon on the Mount in Matthew and the words “without a cause” stood out like neon:

“Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment” (Matthew 5:21,22)

I suspect everyone thinks and feels that they have “cause” to be angry in the moment, but was that really what Jesus said or intended? It seems to contradict the life He lived. Particularly His words later in the same chapter:

“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5: 43,44)

The latter is a worthy goal yet difficult to achieve if we are holding a personal “cause” so closely that we justify our anger.

But what does the text say? What do the oldest available manuscripts say? I pulled a book off the shelf to find out. Out of 24 different manuscripts “without a cause” is absent from seven, including the oldest.

Manuscript name, includes “without a cause”?

1. Papyrus 67 [P67] “Barcelona” (AD 125–50): No
2. Coptic [copsa, meg, bo] (third–fifth century): Yes
3. Old Syriac [syrs, c] (third–fourth century): Yes
4. Vaticanus [B] (AD 400): No
5. Sinaiticus [χ] (AD 400): No
6. Sinaiticus [χ2] (after AD 400): Yes
7. Old Latin [ita,b,c,d,f,h,k,l,q] (fourth–thirteenth century): Yes
8. Vulgate [vg] (fourth–fifth century): No
9. Ethiopic [ethms] (about AD 500): No
10. Ethiopic [ethTH] (about AD 500): Yes
11. Georgian [geo] (fifth century): Yes
12. Armenian [arm] (fifth century): Yes
13. Peshitta/Palestinian [syrp,pal] (fifth–sixth century): Yes
14. Bezae Canta [D] (AD 500): Yes
15. Washington [W] (AD 500): Yes
16. Old Latin [itaur] (AD 700): No
17. Byzantine (Byz [E S]) (AD 600–800): Yes
18. Paris [L] (AD 800): Yes
19. Old Church Slavonic [slav] (ninth century): Yes
20. St. Gall [?] (AD 900): Yes
21. Tbilisi [?] (AD 900): Yes
22. Greek Lectionaries [Lect] (AD 900–1576): Yes
23. Family 1,13 [f 1,13] (eleventh–fifteenth century): Yes
24. Miniscule 1292 [1292] (thirteenth century): No

This isn’t a new discussion (That’s how I knew which book to check), it’s been debated for more than 1000 years and the debate will likely continue. My conclusion? I see the statement “without a cause” in verse 22, answered by verse 44 – 46:

“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye?”

If I apply that message, it doesn’t allow much room for “cause” against anyone.

Refugees: Defining moments

Appreciative of all those posting about refugees over the past few days and particularly those focused on the responsibility of Christianity.

I was moved to tears last April when I heard Patrick Kearon’s speech.

Hearing portions of it again, with the addition of images, music, and stories, brings those feelings back. I agree with his sentiments:

“This moment [of being a refugee] will not define them, but our response will help define us.”

Personal experience with refugees, right off the plane, and with those working to rebuild their lives, having escaped war and the horrors that come with it, has shaped my outlook on life.

There is some Mormon specific terminology in his speech but otherwise, it is simple Christianity. A Christianity I think even an atheist can appreciate.

“As long as I’m with you I’m not lost”

Lonesome Road by Cory Voglesonger

Years ago as my grandparents were driving through the mountains of North Georgia, my grandfather at the wheel and my grandmother at his side, my grandfather made a series of wrong turns before he realized he was lost. After trying several different routes he was not only unable to determine where they were headed, but he was eventually unable to get back to where they had been.

After all attempts had been exhausted he turned and said, “We’re lost.” My grandmother replied, “I’m not lost.” “What do you mean you’re not lost?” he asked. She said, “As long as I’m with you I’m not lost.”

The recognition that being together means never being lost is a profound truth. It was a characteristic of their marriage of over sixty years.  Location didn’t matter. Time didn’t matter. Being together, side by side, patient with each other, and knowing that those we travel with are far more important than when or how we reach our destination was what mattered.

After making a few course corrections they eventually found their way back to familiar roads. Throughout the rest of their lives together they continued to travel across the back roads of Georgia with their children, grandchildren, and other family members, occasionally getting turned around but never lost.  Their travels are a metaphor for their life together.

Are we truly lost when those who matter to us most are close by? My grandmother didn’t think so. Her nine little words, “As long as I’m with you I’m not lost”, speak volumes. They are also a reminder that kind words, spoken well, can last forever.