Every Christian seems to have a struggle accepting some particular aspect of the faith. It might be the biblical outlook on specific moral controversies, such as abortion or sexuality. It could be a general theme taught by the Church, like the idea that there is an absolute truth to which everyone must answer. For me, the greatest private struggle with the Christian faith is one of Jesus’s practical teachings, often known as “turning the other cheek” (cf. Mt. 5:39 NAB). I can be a grudge-nurse, an instinctive revenge-taker, an accountant of misdeeds and injuries. In the midst of pain over someone’s wrong against me, whether slight or great, I tend to feel that my healing should begin with redirecting hurt toward the other person.
A multitude of influences lead us to respond to one evil with another, and sometimes greater, evil. Our own sin-wounded human nature, our own pride and egotism, is frequently enough. The world itself acclaims those who retaliate against wrongdoers and oppressors—the government that executes a criminal, the politician who returns the spite of a hated rival. Perhaps most powerful is our urge to forgo mercy and chase destruction, to satisfy our own individual and collective sense of justice.
Jesus asked a lot when he gave the command to “love your enemies, and pray for those who persecute you” (5:44). It’s not something we consider natural. Deep within us is a fear that the choice not to pursue revenge demeans us, reveals our weakness, and even reveals a lack of dignity. But Jesus never asked us to do something that violated our personhood. The refusal to respond in evil is not the surrender of a weak soul; it is a life-giving resolution that demands discipline and confidence in God’s power over all circumstances.
When Jesus spoke the Beatitudes during the Sermon on the Mount, he promised ultimate vindication for “the meek”; for “they who hunger and thirst for righteousness”; for “the merciful” and “the peacemakers” (5:5-7, 9). Each of these callings describe followers whose final confidence rests in God—not other men, not an institution, and not themselves—to correct all wrongs. In telling the parable of the unforgiving servant, Jesus instructed Peter, and through him all current and future believers, to recognize that we will never forgive anyone as much as God has already forgiven us (Mt. 18:21-35). A relationship with him should make our lives a celebration of the mercy shown to us, and it should provide for mutual leniency and peace in our relations with other people (Luke 2:14)
“Beloved, do not look for revenge but leave room for the wrath; for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Romans 12:19). If we appoint ourselves the judge in God’s place, we’ll get the mean, quick gratification we want, and the heartache and lingering animosity we never planned. But if we refuse “to be conquered by evil,” we will “conquer evil with good” (12:21) and reflect the new life he has won for us. That’s hard to do, but it’s the strongest and truest way to live, and the only way to freedom (John 8:32).
Anthony Otten has published stories in Jabberwock Review, Valparaiso Fiction Review, Wind, Still: The Journal, and others. He has been a finalist for the Hargrove Editors' Prize in Fiction. He lives in Kentucky.
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