Library › Constantine Callinicos › Greek Orthodox Catechism
Greek Orthodox Catechism
Constantine Callinicos, London, 1926
Part II. Ethical, 29. The Sermon on the Mount (continued)
What did the Saviour say in the second part of His Sermon as regards His attitude towards the old Mosaic Law?
That He did not come to destroy it, but to fulfil it. “Think not,” says He, “that I came to destroy the law or the prophets: I came not to destroy, but to fulfil. For verily I say unto you, Till Heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the Kingdom of Heaven: but whosoever shall do and teach them, he shall be called great in the Kingdom of Heaven. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven.”
How does the Lord complete the Mosaic Law about murder?
By prohibiting not only murder in itself, but wrath also and insult, which are likely to lead to murder; and by advising speedy reconciliation with one’s neighbour, in order to cut to the root every cause of evil. “Ye have heard,” says He, “that it was said to 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 every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire. If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.”
How does the Lord complete the law of adultery in the Mosaic legislation?
By prohibiting even an evil glance, and demanding that we should part even with our intimate friends, rather than be tempted and degraded by them. “Ye have heard,” says He, “that it was said, Thou shalt not commit adultery: but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell. And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.”
How does the Lord complete the law of oaths in the Mosaic legislation?
By altogether prohibiting the oath, and by asking from His followers nothing else, but the plain and unsophisticated truth. “Again ye have heard,” says He, “that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by the Heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.”
How does the Lord correct the Mosaic Law of reprisals, which we meet with in Exodus (xxi. 24)?
He corrects it by curtailing it altogether, since it had merely a temporary validity for the barbarity of primitive times, and by substituting for it patience and tolerance. “Ye have heard,” says He, “that it was said, An eye for an eye, and a tooth for a tooth: but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go one mile, go with him twain.”
How does the Lord correct that love towards one’s intimates and hatred towards one’s enemies, which the scribes and Pharisees considered as an essential and self-evident deduction from the Mosaic Law?
By substituting love towards all, both friends and enemies. “Ye have heard,” says He, “that it was said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in Heaven: for He maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For, if ye love them that love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? Ye therefore shall be perfect, as your heavenly Father is perfect.”