Psalms 1-18

I find the Psalms to be fascinating reading. They are these wonderful snippets of intensely heartfelt prayer. Each radiates a singular emotional state such as gratitude, desolation, joy, fear, need, and wonderment--one juxtaposed with the next seemingly at random. It manifests the variety and the intensity of a life lived in the shadow of a loving, mysterious God. It also reflects the ups and downs of life--of our lives.

A recurring image in these early Psalms is the idea of God as our refuge.  Happy are all who take refuge in Him! (Psalm 2)  But let all who take refuge in you be glad and exult forever. (Psalm 5) O Lord, my God, in you I take refuge. (Psalm 7) In the Lord I take refuge. (Psalm 11) Keep me, O God, for in you I take refuge. (Psalm 16)

I tend to think of a refugee as a person fleeing from something--war, disease, persecution, famine. But the Psalmist focuses on what he is running to: the saving and loving God. Whether we are fleeing our fear, our sadness, our loneliness, or our enemies, it is to Him we flee. He is our refuge, our shelter, our protector.But we don't just hide there; rather, as we learn in the very first Psalm, we flourish:

Happy the man who . . . delights in the law of the Lord and meditates on his law day and night. He is like a tree planted near running water, that yields its fruit in due season, and whose leaves never fade. Whatever he does, he prospers.

There is that theme of fruitfulness again! 

Job Redux or Why Do We Suffer?

For some reason I have been finding it hard to move past the Book of Job to the Psalms. So, I decided that perhaps it is because I have more to say about Job! In Job, we are faced with the timeless question of why we suffer? Or, put more precisely, why do the innocent and the righteous suffer? Why does God allow it?

The short answer is: I don't know. I don't believe that God orchestrates everything that happens in the world. He has created men and women with free will in a temporal, physical world of change and instability. People make choices that affect others. Events happen that seem to have no cause--or better, no rationale. I am not sure that I even believe that things happen for a reason--although it is an expression I use often. Rather, I believe that God meets us at every moment of our lives, calling us and encouraging us and loving us in every success, every failure, every tragedy, every triumph, every joy, and every moment of agony. Every moment from birth to death. Calling us to Him. This allows us to find meaning in every moment--by somehow seeing God or hearing His call in that moment and imbuing it with meaning by allowing ourselves to be drawn closer to Him. 

Of course, that is easier to say on a warm, early morning on the way to work after a restful weekend. Not so easy to hang on to that idea when tragedy strikes, when children are murdered or planes crash or firefighters die heroically trying to save others or young men and women die in combat in far off lands. Then, I can only hope and pray that I am right, and that God is here for me and for all of us today and every day. And I try to find the meaning....

Job 1-42

To begin with, my apologies for going off the grid for awhile. I was given a new (and bigger) job at work, and have been immersed in facilitating an orderly transition to my successor while also getting acclimated to my new role. Part of that process involved some travel to meet some of my new team, with more travel to come. While this allowed me to continue reading through the Bible, blogging became more difficult.  

Anyhow, it gave me the time to read through the challenging and thought-provoking Book of Job. Here are some of my reactions to the story of Job.

The frame of the story is a little creepy. God and Satan having a conference--a sort of team meeting of the so-called sons of God. God brags to Satan about the righteous Job, but Satan notes that it is easy to be just when one has a life with many happy blessings. There is some truth in this, no? Anyway, God invites Satan to put Job to the test. I can only read this aspect of the story allegorically--taken literally God's attitude seems too callous and too sterile to be that of the God of mercy. (But maybe I am guilty of the same pridefulness as Job in thinking that I know better than God?)

Job learns that in some ways he is (and we are) radically alone in this life. His wife tells him to quit protesting his innocence and advises him instead to "Curse God and die." His friends--those who have not abandoned him in his misery--are little comfort to him. Yet Job tries (at first) to recognize that life is filled with good and evil things and events, and that we need to face them all without blaming or questioning God. But as the hardships and tragedies mount, he begins to regret the day he was born: Why did I not perish at birth, come forth from the womb and expire? Job wonders why God is mindful of men, why He "tries them at every moment"; why He apparently refuses to forgive Job's sins, but instead continues to punish him. Ultimately, Job becomes an object of derision in his community--where once he had been highly esteemed. He is utterly alone.

At bottom, what Job wants is understanding. Job wants from God an explanation for why he is suffering. Is he being punished? Tested? Something else altogether? Like many of us, Job wants to know why. Often, understanding how and why things happen can make trying times easier to accept. We want to find the meaning in (or impose a meaning on) the things that happen to us--most especially the "bad" things. Thinking they are nothing more than randomness is disconcerting. Thinking they are purposefully given to us to test us can be horrifying; it seems unnecessarily cruel. Therefore, we look for some greater meaning. And when we cannot find it, as Job cannot, we despair. Like Job, we wish we were never born.

Job clings to a defense based on his past blameless conduct. He has not (and does not) sin against the Lord. The tragedies that befall him are unjust. His friends try to explain the ways of God to Job. They counsel him that no man is blameless, but all are born into sin. They assure him that the triumph of wickedness in this life is temporary--that the good will ultimately triumph and be justified. They urge him to return to God and "lay his words upon your heart." In short, they offer human explanations for the ways of God. Job cannot accept their counsel. He remains puzzled and, in some ways, defiant. He has not sinned and does not deserve the horrors laid upon him. But he will continue to fear the Lord and to try to be righteous:

Behold, the fear of the Lord is wisdom; and avoiding evil is understanding.

Elihu, silent until now, rebukes Job for looking at the world and his personal suffering through his own eyes rather than God's. Elihu explains that the lens through which he should view his life and suffering must be that of God's perspective, not his own. And he is in no position to question God. God may be testing him, may be preparing him, may be teaching him. It is impossible to know. However, since God is good, Job should accept what happens to him, and look for God and God's teaching in these events.

Finally, God Himself speaks to Job. He reminds Job of His  greatness and majesty. He recounts the many great things He has done--His wisdom, His goodness. He challenges Job to provide a reason why he, Job, has standing to question or criticize His ways. Job recognizes that God is right. He will attempt no more to justify himself or to question God, whose wisdom is beyond all human understanding. He "disowns" all that he has said previously. With that, God restores Job to prosperity. Job also intercedes for his friends, with whom God was angry (for failing to "speak rightly" about God); God decides not to punish them in light of Job's intercession.

2 Maccabees 8-15

This section covers in more detail the glorious exploits and victories of Judas Maccebeus.  Less ground, in other words, than 1 Maccabees. But the emphasis here is different, in that the author repeatedly attributes to Judas, and to the Jewish people generally, a strong sense of trust in God, as well as deep humility regarding their reliance on Him. These strong themes running through this book make it more interesting and impactful, at least for me.  

I am also moved by the sections that reference the resurrection of the dead, and the concept that we the living can pray for the dead and thereby somehow affect their ultimate state and destiny. This is reminiscent of the Catholic doctrine of Purgatory, which I must confess baffles me. But that discussion is for another time.

On to Job......

Sunday Snippets--A Catholic Carnival

Hope you had a great week. I am making my way through the story of the Maccabees--told twice, in two adjoining books. Candidly, it has not been my favorite section of the Old Testament. A lot of history and politics and intrigue. But a little light on the spiritual side. I've tried to provide some thoughts and comments that I hope you'll find interesting. Cameos by Tony Soprano, Alexander the Great, and Cleopatra, among others.

Here you go...

1 Maccabees 1-5

1 Maccabees 6-9:22

1 Maccabees 9:23-12

1 Maccabees 13-16

Do You Know Where You're Headed?

2 Maccabees 1-7

And here is the link to the Sunday Snippets page:

Sunday Snippets--A Catholic Carnival

Enjoy!

Have a great week.

2 Maccabees 1-7

2 Maccabees is an abridged version of a five-volume Greek history book that is now lost to the ages. It begins with the period preceding 1 Maccabees, but then continues on through that period (and perhaps past it--I haven't finished it yet). 

For the most part, this section is more historical than spiritual. It recounts still more political intrigue, betrayals, maneuvering for office, etc. High priests with grand ambitions lead the people away from God and the law, plot each others' demise, and bribe the powerful to gain advantage. Many Jews are led astray, drawn to the attractions of the Greek life. These events set the stage for the heroics of the Maccabees, who will come on the scene shortly.

What struck me in this section, though, are the stories of the martyrdom of the scribe, Eleazar, followed by the story of the mother and her seven sons. In both stories, the protagonists refuse the king's order that they eat pork, in violation of God's law. They willingly and joyfully embrace martyrdom, secure in the knowledge that they are pleasing God. And for the first time, the concept of life after death for the faithful and obedient is raised in the Old Testament. It is described as a resurrection of the body and a community of those who have passed to the next life. It is beautifully evoked and described by the seven sons and their mother in their dying words. The mother encourages her sons:

Since it is the Creator of the universe who shapes each man's beginning, as He brings about the origin of everything, He, in his mercy, will give you back both breath and life, because you now disregard yourselves for the sake of His law.

And the last of her sons, facing death, says:

My brothers, after enduring brief pain, have drunk of never-failing life, under God's covenant.

These stories are incredibly powerful. The courage and the hope in the Lord exhibited by these martyrs are marvelous and humbling examples to me.  

Do You Know Where You're Headed?

Do you know where you're headed, sir?

I was walking through our conference center this week when an area coordinator asked me that question. There are many meeting rooms there, and her job is to ensure people get directed to the right place.  But at that moment, as I moved from one business meeting to the next, I had actually been thinking about how great God is and how fortunate I am for the life I have. It was if God were asking me the question.

My answer is: Yes, I think so. I am going to Heaven. Not because I deserve it, but because God is merciful. He casts my sins away as far as the east is from the west. I try to be faithful of heart, as David was. I fall short of how I should act, but I try to be loving, generous, and thoughtful to those around me, and grateful to God for all I have. I think that's what God wants. Could I do it better? Of course. Am I sorry that I don't? For sure. But I have also noticed so far, as I have made my way through the Old Testament, that God repeatedly counsels His people not to be afraid. He doesn't say "don't be sad" or "don't cry" or "don't grieve" or "don't be angry". These are part of being human. But He does say "Do not be afraid." 

And so, I am not afraid (or, at least, I try not to be afraid) that He will abandon me, or that He will withdraw His love from me, or that He will renege on His promise of everlasting life for me. I do feel sad and grieve when I recognize how far I fall short of the person I should be, but being confident in His mercy and love helps me shake off that sorrow and move forward.

Do I know where I am going? Yes, I think I do. Thank God.

1 Maccabees 13-16

In Jonathan's absence, his brother Simon assumes leadership of the Jewish people. Jonathan is ultimately killed while a captive of the treacherous Trypho. The years pass with more battles, alliances, betrayals, and victories. In the end, Simon and some of his sons are murdered by Ptolemy, governor of Jericho. John, son of Simon, learns of the murders, and is prepared when Ptolemy's men arrive to do him in. As this book closes, it is clear that John has become the new leader.

Although, as I previously noted, this is not my favorite book, there is a beautiful passage in this section worth pausing on. There is a hymn to the glory of Simon, and the time of peace and prosperity that he oversaw.  It reads, in part:

The land was at rest all the days of Simon, who sought the good of his nation. . . . The people cultivated their land in peace; the land yielded its produce and the trees of the field their fruit. Old men sat in the squares, all talking about the good times, while the young men wore the glorious apparel of war.

That image of the old men sitting in the square reminiscing about the good times is so poetic, so evocative. 

Finally, a note on the news of the day. James Gandolfini, the actor who portrayed Tony Soprano, passed away suddenly yesterday. The Sopranos was a guilty pleasure of mine. Yes, I know, it showed Italian-Americans, Catholics, and New Jersey in a bad light--all of them are things close to my heart. But the writing was brilliant. Tony Soprano was a captivating and charismatic anti-hero. He was callous, selfish, violent, evil. He was the opposite of King David in a sense--anything but faithful of heart. He honored himself first and always. But I, for one, couldn't look away. He remains one of the most complicated and compelling characters in the history of television.  May James Gandolfini, who brilliantly brought him to life, rest in peace.

1 Maccabees 9:23-12

Confession time: I am not really enjoying 1 Maccabees. At all. There's not much of my favorite "character"--God. Where did He go? Lots of political intrigue, geopolitical trategy and maneuvering, alliances made and broken, and war. Cleopatra even makes an appearance. It's an HBO miniseries, perhaps. But inspiring? Well, no. Not for me.

This section revolves around Jonathan, the brother of the great warrior, Judas. Jonathan succeeds to leadership after Judas' death. He leads well. The Israelites fortunes wax and wane--but mostly wax. Ptolemy, Alexander, Cleopatra, Rome, Sparta, Persia all cross the  stage. In the end, Jonathan is apparently undone--his men killed and Jonathan captured--by   the cunning of Trypho, who aspires to be king of Asia. The Israelites are thrown into deep mourning, realizing that once again they are alone, fearful, and surrounded by enemies bent on their destruction.

1 Maccabees 6-9:22

The Lord strengthens those who believe in Him, and He delivers them from their enemies. This, in a nutshell, is the theme of this section (and the preceding section) of 1 Maccabees. Upon learning of the defeat of Lysias at the hands of the Maccabees, King Antiochus IV is grief-stricken and dies. But not before realizing that his evil treatment of the Israelites, and his desecration of their holy place, is what brought on his defeat. He appoints an heir, and a royal consul, Philip, to oversee his upbringing, and dies. Meanwhile, Lysias continues his pursuit of the Jewish people--until he hears that the king has died. He appoints his own heir to the king and fights on. But when he hears that Philip is returning with an army, he makes peace with the Jews, granting them the freedom to practice their own religion. He returns to fight and defeat Philip.

The scene shifts to the reign of Demetrius, an heir in the line of Antiochus. Spurred on by "impious men of Israel", he sends emissaries to the Jewish people to feign a desire for peace, but with the ultimate aim of conquering them. Judas and his brothers are not fooled, and they are victorious in the battles that follow. At least until Bacchides and Alcius are sent back again by Demetrius with an even larger army. Some of the troops under Judas' command flee in fear, but Judas takes his small band of men into battle. They fight valiantly for a time, but are ultimately overwhelmed and Judas is slain. 

1 Maccabees 1-5

After the reign of Alexander, the lands he conquered were divided among his officers.  They and their offspring ruled the various lands. One of these leaders, Antiochus Epiphanes, becomes King of the Greeks and commences an era of aggressive attacks against the Jewish people across many cities. In some locations, the Jewish people respond meekly, unable or unwilling to fight back and in this way bringing shame upon the descendants of Jacob. The king goes so far as to forbid the practice of any religion other than that of the Gentiles. Again, some Jews acquiesce. But some, most prominently Mattathias and his five sons, openly challenge the edict and the prevailing political situation. They refuse to obey the edict; they refuse to run and hide, as some of the Jews did, but instead, they fight back bravely and successfully. 

As Mattathias is dying, he gathers his sons together and instructs them to "be zealous for the law and give your lives for the covenant of our fathers." He encourages them as follows:

Consider this from generation to generation, that none who hope in him shall fail in strength. Do not fear the words of a sinful man, for his glory ends in corruption and worms. Today he is exalted, and tomorrow he is not to be found, because he has returned to his dust, and his schemes have perished.  Children! be courageous and strong in keeping the law, for by it you shall be glorified.

What a wonderful and hopeful idea, that no one who hopes in God shall fail in strength.  The notion of being zealous for the law and strong in keeping the law takes me back again to the concept of faithfulness of heart. To reset, David is the paradigm of the Old Testament man who lives rightly--not because he was perfect, but because he was faithful of heart. He desired to do right, to honor God's commands, to do so lovingly and faithfully, and to hope and trust in God. It is just this sort of faithfulness of heart that Mattathias hopes to leave as his legacy in his sons.

What follows are many scenes (too many to describe) that essentially repeat the same chain of events: A Gentile leader persecutes Jews in the community or gathers an army to attack the Jews; the sons of Mattathias--the Maccabees--led by the warrior Judas, gather their own army and defeat the Gentiles, killing them and (often) plundering their belongings. At one point the victorious Jewish army recaptures Mount Zion and the desecrated temple. They rebuild, restore, and reconsecrate the temple and the altar, setting off eight days of celebration that are re-enacted today during the feast of Hannukah. 

Sunday Snippets--A Catholic Carnival

It was a week of strong, loyal, clever, and beautiful women. Judith and Esther, to be specific.  Love for their people and trust in God enable them to save the Jewish people from powerful enemies bent on their destruction. Their stories are quite amazing and inspiring. All this, and cameos from Christopher Guest, Eugene Levy, Cinderella, This is Spinal Tap!, and more...

Judith 1-7

Judith 8-16

Esther A-5

Esther 6-F

Please check in on the other contributors on Sunday Snippets--A Catholic Carnival.

Enjoy and have a great week!

John

Esther 6-F

Prior to Esther's second banquet, King Ahasuerus is unable to sleep. He orders a servant to read to him the book recording the past events of his reign. One of the events is about a man who informed the king that two of his servants were plotting the king's murder; the plot was thwarted and the servants executed. The king learns that the man who saved him, Mordecai, was never properly rewarded. He sends Haman, who unbeknownst to the king despises Mordecai and his people, to honor Mordecai in a manner that Haman himself has unwittingly prescribed. Humiliated, Haman obeys the king and then returns home.

But soon after, Haman and the king attend Esther's second banquet. The king is again so moved that he offers to grant Esther anything she asks. She asks that the king spare her life and the life of her people. She explains that they have been targeted for destruction by an enemy. At the king's prompting, Esther reveals that she is Jewish and that this enemy she peaks of is Haman. The king is enraged and orders that Haman be put to death, hanged from the fifty-foot gibbet that Haman had built to execute Mordecai. The king gives to Esther the house of Haman, in which she establishes Mordecai. Mordecai becomes a powerful man within the royal household.

Esther and Mordecai work together to reverse the original decree permitting the slaughter of the Jews throughout Ahasuerus' empire. Instead, many of the enemies of the Jews are killed on the date originally set for the pogrom, inclding Haman's ten sons. Two days of celebration are established, and for generations after, down to today, the feast of Purim is observed to celebrate the deliverance of the Jews from their enemies led by Haman. More broadly, it is a celebration of God's favor and love and watchfulness for those who are faithful to him.

Esther A-5

Yes, A-5. My translation of the Bible (New American New Catholic translation) talks about various versions of the Book of Esther, Greek and Hebrew, and seems to cobble them together, producing a narrative that overlaps, doubles back occasionally, and can be difficult to follow at times. The lettered and numbered sections reflect the different versions spliced together.

I can't help, as I read this, thinking about Home for Purim, the movie within the movie For Your Consideration. FYC is a comedy by Christopher Guest/Eugene Levy, the brains behind This is  Spinal Tap!, Best in Show, and A Mighty Wind, among others. If you haven't seen any of them, you should--laughter is a gift from God.

Esther, like Judith, is a strong, beautiful Jewish woman who plays a pivotal role in rescuing her people from a strong enemy, bent on their extermination. Esther is an orphan who is adopted by her uncle, Mordecai, a devout Jew. They live in Susa, a city in the Persian empire. Ahasuerus, King of Persia, is in search of a queen, having disposed of the previous one, Vashti, in anger, when she refused his command to come into his presence. The search proceeds like something out of Cinderella, as numerous young virgins are presented to the king, well, for his consideration. No mice, no pumpkin, no fairy godmother, and no evil stepmother. But there are court eunuchs who prepare Esther for the fateful meeting, during which the king is smitten by her.  And there is her kind stepfather, Mordecai, who encourages her to hide her Jewishness from the king. She does, and she becomes the queen.

Meantime, Haman appears on the scene. Haman is the king's second in command, leader of his forces. Think Holofernes, with a mean, anti-Semitic streak and a very large ego. Haman grows enraged that Mordecai will not kneel in homage to him, an act Mordecai refuses only out of respect for God. He believes it is wrong to kneel to anyone but God. In his anger at Mordecai, and notwithstanding that Mordecai had saved the king's life by thwarting a plot to kill him, Haman convinces the king to agree to issue an edict directing leaders of all lands under the king's authority to kill all the Jews in their countries on the same day. 

Mordecai goes to Esther to seek her help. Both she and he pray to God for help and guidance.  Esther fasts and mourns for three days, and then goes to see the king, who is moved by the state Esther is in. At her request, the king agrees to attend a banquet she prepares, and offers to grant any wish she might have. Esther's only wish is that the king attend a second banquet she will prepare the next day, and that he bring Haman with him.  The king agrees.

Judith 8-16

Judith the God-fearing! Judith the beautiful! Judith the wise! Judith the brave! Judith the handmaiden of the Lord! 

Judith, widow of Manasseh and widely respected throughout Bethulia, calls the rulers of the city together to chastise them for placing limits on the Lord and putting Him to the test. How? By taking an oath that they will surrender to Holofernes if the Lord does not rescue them within five days. She challenges them:

You cannot plumb the depths of the human heart or grasp the workings of the human mind; how then can you fathom God, who has made all these things, discern his mind, and understand his plan?

Inspired by God, Judith promises to take matters into her own hands to deliver her people, with God's help. First, she prays to God, filled with confidence in Him:

You are the God of the lowly, the helper of the oppressed, the supporter of the weak, the protector of the forsaken, the savior of those without hope.

She abandons her widow's clothes and adorns herself as she had when her husband still lived. She leaves the city with her maid and delivers herself directly into the hands of Holofernes. Over the course of several days, Judith captivates him with her wisdom, eloquence, and beauty. She also prays fervently to God for her opportunity. 

Holofernes invites her to a feast, where he consumes great quantities of wine. A very drunk and amorous Holofernes invites her to his tent, and they are locked inside. Judith has her opportunity, and doesn't waste it. She separates Holofernes' head from his body with two chops of his sword, places it in a bag, and slips away with her maid. 

They make their way back to Bethulia, where she is welcomed warmly. Holofernes' head is displayed on a spike for all, including Achior, to see. At Judith's direction, the Israelites prepare for battle and advance to within sight of Holofernes' troops. When his officers go to Holofernes' tent to inform him of the situation, they discover his corpse. Word quickly spreads, and his troops scatter in panic. They are easily overtaken and slaughtered by the Israelites.

Judith leads the people in prayer, singing a hymn of praise to God:

A new hymn I will sing to my God. O Lord, great are you and glorious, wonderful in power and unsurpassable. Let your every creature serve you; for you spoke and they were made, you sent forth your spirit, and they were created; no one can resist your word.... But to those who fear you, you are very merciful.

Judith lives out her life among her people, remaining a widow until her death, revered by the  Israelites for generations.

Judith 1-7

The Book of Judith begins with a long explanation of the geopolitical situation in this part of the world. Nineveh is the regional superpower, and Nebuchadnezzar is its king. Holofernes is the general commanding of Nebuchadnezzar's army. At Nebuchadnezzar's direction, Holofernes sets out to conquer the other peoples of the region. Some are handily defeated in battle, while others simply surrender due to Holofernes' reputation. The Israelites lay in the path of destruction, but they cry out fervently to the Lord for deliverance. The Lord heard their cry and had regard for their distress.

Achior, leader of the Ammonites (allies of Nebuchadnezzar), tries to warn Holofernes about the strength of the Israelites' God. But he only incurs Holofernes' anger with his warning, and is exiled, with the promise that he will be killed once Holfernes conquers the Israelites. Exiled among the Israelites in Bethulia, Achior tells them what has come to pass, and they fall prostrate and worship God and call upon Him for help. Holofernes begins the siege of Bethulia, cutting off the water supply in an attempt to force the Israelites to surrender. This continues for 34 days, and all the cisterns run dry. The Israelites gather to contemplate surrender, but Uzziah, one of the rulers of Bethulia, urges them to trust the Lord and hang on for five more days. They agree to trust the Lord a little longer and wait in hope for His mercy.

Tobit 9-14

The heartwarming story of Tobit and his family continues. Tobiah sends his travel companion ahead to recover the money his father had left for safekeeping with his kinsman, Gabael. Raphael returns with Gabael in tow, eager to join the joyful wedding celebration. Knowing his parents must be anxious for his return, Tobias and his new wife depart her parents' home after the two week celebration to head off for Nineveh. They are given a very warm and loving send off. It's a small thing, but to me it reinforces how marriage is (or can be, or should be) a joining in love of two families, not just two individuals.

Meanwhile, Tobit and Anna are very worried about their son, with Anna sure something terrible has happened. When Tobiah nears Nineveh, he and Raphael actually run ahead of the rest of their party, in order to get to Tobiah's parents sooner. His mother, keeping watch of the road (like the Prodigal Son's father, right?), sees him first. Tobiah greets his joyous parents, and then, at Raphael's direction, rubs the fish gall into his father's eyes. Tobit's sight is restored. "I can see you, son, the light of my eyes!" Tobit exclaims. Beautiful.

Raphael finally reveals himself, and urges Tobit and his family to "continue to thank God every day; praise him with song." He goes on to say: 

Behold, I am about to ascend to him who sent me; write down all these things that have happened to you.

Reminds me of Jesus' own Ascension.

Tobit sings a wonderful song of praise. He instructs his son and family about the future:

Now, children, I give you this command: serve God faithfully and do what is right before him; you must tell your children to do what is upright and to give alms, to be mindful of God and at all times to bless his name sincerely and with all their strength.

Tobit dies. Tobiah and his family leave Nineveh, as Tobit had instructed them, and a short time later Nineveh is destroyed.

I love this book. Tobit is a simple man, a family man. Loving and hopeful. He endures patiently and with equanimity, never losing confidence in God and never ceasing to try to do what is right. Unlike the heroes of the Old Testament stories before this, he doesn't do great or miraculous things. Rather, he is a simple man who is faithful of heart. 

Sunday Snippets--A Catholic Carnival

Welcome back, friends! Today is a great day in our household, as my older son graduates from high school this day. Much rejoicing. But in my heart I know it also means another milestone closer to the day he spreads his wings and flies. That will be a bittersweet day, as I love him and enjoy his company so much. But this is how life works, and I am very grateful for the beautiful young man he has grown up to be.

Anyway, between preparing for this special day and reading Dan Brown's Inferno, I have been a little light on the posts. But this week was about the Book of Tobit, which, if you haven't read it, I heartily recommend. It is a short, warm and engaging story.

Here are this week's posts:

Blame It On Dante

Tobit 1-3

Tobit 4-8

And here is the link to Sunday Snippets

Sunday Snippets--June 2, 2013

Enjoy and have a great week!

John

Tobit 4-8

Well, I have to hand it to Sr. Georgine (see previous post), she picked well. The Book of Tobit is incredibly rich. We have mercy, tradition, a normal family, an angel, a journey, true love, marriage, some hanky-panky (within the confines of marriage, of course), and some razzle-dazzle as well.

Tobit sends his son, Tobiah to his kinsman, Gabael, to reclaim the money that Tobit had long ago left with Gabael for safekeeping. Before sending him off, though, Tobiah instructs his son on how he should conduct his life. Sort of a Last Lecture, filled with rich wisdom about being faithful of heart. In order, the lessons are: honor your parents; keep the Lord always in mind; help the poor and give of your substance to them; avoid immorality; marry within your tribe; act honestly in your business dealings; listen to others, especially the wise, and don;t be too proud to take advice; and, finally, bless the Lord and ask Him for help along your journey in life.  It reminds me some of Polonius' advice to Laertes in Hamlet, before Laertes set off on a journey himself--but Tobit's words are so much more profound, including:

Son, give alms in proportion to what you own. If you have great wealth, give alms out of your abundance; if you have but little, distribute even some of that.

This is the message Pope John Paul II delivered in his homily at Yankee Stadium back in 1978--a Mass I had the privilege of attending.  I wrote about it in an earlier post.

Raphael, the angel God as commissioned to rescue Tobit and Sarah from their misery, inserts himself as a guide to take Tobiah to Gabael's home town. Before they depart, Raphael tells Tobit: Take courage! God has healing in store for you; so take courage!" How often I have heard those words myself, in some way or another, coming (I am sure) from God. 

Some of the razzle-dazzle I mentioned before comes early in the journey, when Raphael instructs Tobiah to pull a fish from the water and cut out and keep some of its innards to be used later. Raphael then tells Tobiah that must stop off and visit another of Tobiah's kinsman, who has a daughter that Tobiah should marry. This, of course, is Sarah, whose own prayers are soon to be answered. As Raphael describes her, and before he has even met her, Tobiah falls in love with Sarah. 

When Tobiah heard Raphael say that she was his kinswoman, of his own family's lineage, he fell deeply in love with her, and his heart became set on her.

Very romantic, no?  Anyway, Tobiah and Rachel meet and Tobiah makes it known that he wishes to marry Sarah.  Sarah's father is exultant: 

Eat and drink and be merry tonight, for no man is more entitled to marry my daughter Sarah than you, brother. . . . from now on you are her love, and she is your beloved. She is yours today and ever after.

What a brief yet beautiful description of the marriage bond.  Tobiah and Sarah marry that very day. At Raphael's instruction, Tobiah places the fish's liver and heart on the embers for the incense, driving away the demon who had killed Sarah's seven previous husbands.  Raphael disposes of the demon. Tobiah and Sarah pray to God for happiness and long lives, and then they consummate their marriage. In the morning, when the household realizes that Sarah's husband has survived the night, there is much rejoicing.

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There is much rejoicing in my household today as well.  The older of my two sons graduates from high school today. He is a wonderful young man and we are so very proud of him. Please pray for him on this special day.

Tobit 1-3

Ok, back to our regularly scheduled programming . . .

The Book of Tobit feels different to me than anything I've read so far in the Old Testament. Somehow the style of the prose and the tone just hit me in a way that nothing before has. It feels more, I don't know, modern. In a good way.

When I was a freshman in Catholic high school, attending Catholic school of any kind for the first time, my religion teacher was a little old nun named Sr. Georgine. She was small and soft-spoken, but tough. She struck fear in our hearts--mine at least. She tried to teach us to meditate in prayer, but she would occasionally fall asleep during those lessons. She took a swing at a couple of boys who misbehaved in the class, too. Ah, the good old days.

Anyway, Sr. Georgine began our year of Bible study with, you guessed it, the Book of Tobit. 

Tobit is an Israelite, in exile in Nineveh. He is virtuous and kind. A charitable man. He has remained faithful to the Law of Moses, following the commands and worshipping and honoring only the one true God. Some of his charitable actions, in particular burying the dead, get him in trouble with the authorities, and he is briefly forced into hiding. While in hiding, his property is confiscated, leaving him with only his wife, his son, and some money he had deposited with a kinsman of his in another town. The political situation changes, and he is able to return home to his family and his virtuous ways. But his fortunes shift yet again. More charitable works lead to more trouble. His neighbors and even his wife mock and insult him. And to make matters worse, birds poop in his eyes and blind him. Yuch. Overcome with grief and sorrow, Tobit prays to the Lord for death. "All your ways are mercy and truth," Tobit declares, but he feels he can go on no longer. It is not hunger or physical pain or poverty that lead him to despair, but the calumnies and insults of those around him that he cannot bear. 

Meantime, in another town, we find Sarah. Sarah has married seven times, only to have each new husband killed by a wicked demon on the wedding night, before the marriage could be consummated. Cruelly teased by people around her, Sarah, in her misery and grief, resolves to hang herself. She is stopped, however, by the realization that her suicide will bring shame and dishonor to her father. Like Tobit, she too prays for death to relieve her from her misery, but adds that if the Lord elects not to take her life, she prays that the Lord "look favorably upon me and have pity on me."

The Lord hears the prayers of Tobit and Sarah, and dispatches an angel, Raphael, "to heal them both."  The early part of this story brings to mind my very favorite movie, It's a Wonderful Life, although there the angel was, of course, named Clarence.

Blame It On Dante

It's Dante's fault. Really. Actually it's Dan Brown's fault. Ok, it's my fault. I apologize for no posts so far this week, but I am trying to pin it on someone else. Dan Brown's new novel is Inferno, whose central character (other than Robert Langdon, of course) is 100 Cantos of pure literary genius--the Divine Comedy. And more specifically, the first 33 Cantos, otherwise known as Inferno. 

I know, I know. Dan Brown is no friend of the Church, and sadly that hasn't changed in this book. But he can write a cheesy page turner that weaves in art, history, architecture, literature, and some of my favorite cities like no one else--at least no one else I've read. High literature it is not. The plot, like others before, is wacky and extremely far-fetched. A lark! But I quite enjoyed it. It's fiction, people!  No matter what the author himself claims. Call it a guilty pleasure.  

I will soon return to the great book, resuming our trek through the Bible--restarting at the Book of Tobit.

Sunday Snippets--A Catholic Carnival

Over the past week, we had leadership lessons from Hezekiah and the end of the exile. Ezra and Nehemiah, each in their own way, oversees the beginnings of the restoration of Jerusalem. Ezra a religious leader; Nehemiah a civic leader. No matter how many times His chosen people stray from the law and from faithfulness of heart, the Lord repeatedly "lets Himself be won over" when the Israelites humbly ask for His forgiveness and help. What a beautiful image.  Here are this week's links:

• 2 Chronicles 17-28
• 2 Chronicles 29-36
• Ezra 1-6
• Ezra 7-10
• Nehemiah 1-7
• Nehemiah 8-13

And here is the link for Sunday Snippets--A Catholic Carnival.

Enjoy and have a great week!

Nehemiah 8-13

Nehemiah is in some ways a terribly confusing book. In reading the notes that accompany my translation, it appears that many of the events recounted in this book, including the life of Nehemiah himself, took place before the events in the Book of Ezra. On top of that, some sections of Nehemiah fit together with sections of Ezra, and are otherwise out of place here. It is not, in other words, a straight through narrative, but rather a bit of a patchwork. But that's ok--there are still some nuggets in here.

The Israelites gather together to hear Ezra (right, Ezra, to Nehemiah) read and interpret the Mosaic law. The people are brought to tears, but Ezra instructs them to be joyful:

Do not be saddened this day, for rejoicing in the Lord must be your strength!

There is great rejoicing and celebration.  But the text quickly shifts to a continuation of the mourning resulting from the intermarriage of the Israelites and the "people of the land". As a rebuke of sorts, Ezra recounts for the regretful people the story of God's favor and mercy toward the Israelites--beginning with the story of Abram, the slavery in Egypt, the rescue through Moses, the wandering in the desert, the Promised Land, the Israelites' repeated turning away from God, and His boundless patience and mercy:

But you are a God of pardons, gracious and compassionate, slow to anger and rich in mercy; you did not forsake them.

Even through the exile from Jerusalem, God did not forget His people, but allowed a remnant to survive. That surviving remnant renews the promise of the covenant, pledging an oath to honor God and His Law.

Nehemiah 1-7

Nehemiah is a very interesting figure, a complement of sorts to Ezra. Ezra was very much a religious leader for post-exile Israelites, setting a powerful example of righteous conduct and insisting on strict adherence to the Mosaic law. Nehemiah is more of a civic leader to this same group. He calls to mind Joseph. Like Joseph, Nehemiah is a trusted servant of a king--cupbearer to Artaxerxes, king of Persia. Nehemiah learns of the struggles of the remnant of the Israelites in captivity (here for the first time referred to as "the Jews"), who are trying to re-establish and rebuild Jerusalem. He mourns and prays and, soon after, has the opportunity to intercede with Artaxerxes on their behalf. The king permits Nehemiah to leave his employ to travel to Jerusalem to assist the remnant there. Because of his fondness for Nehemiah, the king richly provisions Nehemiah and the group who accompany him to Jerusalem. 

Arriving in Jerusalem, Nehemiah rallies the people to engage in the rebuilding effort.  Despite the jealousy and intrigue of other communities -- and even some treachery within this remnant itself -- Nehemiah oversees the repair of the great wall around Jerusalem as well as the gates to the city. Nehemiah shows himself to be a faithful servant of God. He is also a dedicated and loving leader to the remnant. For example, he successfully convinces members of the remnant to cease lending money at usurious rates to other Jews, because this has led to poverty and even slavery for some of them. Nehemiah is a bit self-aggrandizing at times, but his heart and his efforts are absolutely in the right place.  

Ezra 7-10

Ezra appears in this section as a major figure among the people of God, during te reign of King Artaxerxes I of Persia. With that king's blessing and support, Ezra leads a band of believers back to Jerusalem to settle there in order to worship God. Ezra is a strong and influential religious leader, holding the people strictly to the law handed down from God to Moses. 

Although this book is generally attributed to the Chronicler, he is believed to have drawn from something called the Memoir of Ezra as one of his sources. This would explain why part of this book is written in the first person voice. Ezra's zeal for obedience to the Law of Moses is understandable. And the fact that he is trying to, in effect, rebuild a once great and numerous people from a small surviving remnant makes clear why he has such a strong aversion to the widespread practice of intermarriage between the Israelites and other peoples. But I must say that I find his own description of his very dramatic reaction to this situation to border on the comical:

When I heard this thing, I tore my cloak and my mantle, plucked hair from my head and beard, and sat there stupefied. . . . I sat there motionless until the evening sacrifice. Then at the time of the evening sacrifice I rose in my wretchedness, and with cloak and mantle torn I fell on my knees, stretching out my hands to the Lord my God. 

Ezra 1-6

The Chronicler continues his narrative of post-exile Israel in this book. The remnant of Israel descending from those captured by Nebuchadnezzar and taken to Babylon are freed by King Cyrus. Cyrus virtually commands them to return to Jerusalem to rebuild the temple of the Lord. The narrative recounts a census taken at the time, which reveals just how small this group of believers has been reduced to. But this group resolutely sets about rebuilding the temple--hiring skilled laborers and arranging for the delivery of the necessary raw materials. Over the years, there is interference from citizens and government officials, until finally King Darius, decades after Cyrus, acknowledges the earlier king's original decree and reiterates it in a decree of his own. Thus ensured royal protection and endorsement, and bolstered by the support of the prophets Haggai and Zechariah, the people rebuild the altar of the Lord. This is cause for much joy and thanksgiving, and the Chronicler describes an especially joyful Passover celebration as the rebuilding continues.

2 Chronicles 29-36

Good kings and not so good kings are at the heart of this last section of 2 Chronicles. Hezekiah is a model king, like his ancestor David, at least until late in his life when he succumbed, for a time, to pride. Josiah, too, was an admirable king. Others, such as Manasseh, Amon, and Zedekiah--well, not so much. These kings, good and bad, demonstrate the gifts and responsibilities of leadership. When the king turns to the Lord in humility and obedience, in joy and thanksgiving, the people follow. And when he turns away,   disobeying God's commands and worshipping other gods, the people he leads do the same. Either way, they lead by example. 

This is a lesson not just for kings, but for leaders of all sorts--business managers, government officials, and, most especially, parents. Do I live in joy and thanksgiving? Do I seek God's help when I need it--as He virtually demands that I do? Do I show trust in Him in my words and actions? Do I strive to be faithful of heart in all that I do? To the extent I don't live this way, I am not being the leader that God calls me to be. 

The story of Manasseh shows that it is never too late to reverse course and become the right kind of leader. Having been defeated, captured, and taken as a prisoner to Babylon, Manasseh undergoes a change of heart:

In this distress, he began to appease the Lord, his God. He humbled himself abjectly before the God of his fathers and prayed to him. The Lord let himself be won over: he heard his prayer and restored him to his kingdom in Jerusalem. Then Manasseh understood that the Lord is indeed God.

Isn't that a great image--that God let himself be won over? I love that expression.

2 Chronicles 17-28

The author of 1 & 2 Chronicles, known (not surprisingly, I suppose) as the Chronicler, covers much of the history already covered in prior books. I did a bit of research and learned that those earlier books are a primary (but not the exclusive) source for these later books. The Chronicler drew from other sources as well, but also seems to bring a different historical and political perspective. More importantly, to my mind, he also brings a more advanced sophisticated understanding of the relationship between God and man. 

In earlier books, the critical attribute of the man of God is obedience. Abraham is asked by God to sacrifice his son, Isaac, and he obeys--stopped at the last moment by an angel of God. Noah builds the ark and assembles the menagerie of animals as instructed. They did not question; they obeyed. 

The Chronicler shifts the emphasis to "faithfulness of heart". David is the paradigm of the man who is faithful of heart. Did he always obey the Lord's commands? No. But he oriented his life toward God, he begged for God's forgiveness, he sought God's help, and he trusted God's counsel. These last two are emphasized in this section of 2 Chronicles. The Lord expects--indeed, demands--that his faithful people seek His help. He is angered when they seek assistance elsewhere. God does not rest on what He has already done for His people, awaiting their gratitude, but instead insists that we ask for more. 

This section of 2 Chronicles is filled with leaders who did not seek the Lord in this way, leading to their failures and to the suffering of Israel and Judah as a result. Asa and Jehoshaphat are the best examples of faithfulness of heart in this section, although they too are flawed, but the other kings turn away from the Lord (and lead their people there, too), thus displeasing Him.

Sunday Snippets--A Catholic Carnival

It's that time again! During the week, I covered 1 Chronicles and about half of 2 Chronicles. These historical books retrace much of the ground covered in 1 & 2 Samuel and 1 & 2 Kings.   The life of Saul is briefly covered, followed by the reigns of David and Solomon. On reflection, David and Moses are clearly the central figures of the Old Testament to this point. Not that others were not great or important (Abraham, Isaac, Noah, Joseph, Jacob, and Solomon, to name just a few). But David and Moses are clearly the key figures: Moses, the recipient of the Law, the embodiment of obedience and trust in God, and David, the paragon not of perfection, but of faithfulness of heart. The importance of faithfulness of heart is a central theme in this week's readings.

So, here you go (in reverse chronological order this week):

• 2 Chronicles 7-16
• 2 Chronicles 1-6
• 1 Chronicles 22-29
• 1 Chronicles 15-21
• 1 Chronicles 11-14
• 1 Chronicles 1-10

And, of course, here is the link to this week's Catholic carnival:

Sunday Snippets--A Catholic Carnival

Enjoy and have a great week!

2 Chronicles 7-16

King Solomon's greatness is widely known and universally acknowledged. He builds the temple of the Lord, a place to house the ark as well as a special place for prayer. The temple serves as an important sign of the greatness of God and the importance of His Law. But it is also a way for God to communicate a profound message: That He listens for and hears the prayers of His people. He promises Solomon that, in a special way, the prayers offered in the temple by the Israelites will be heard and will be responded to. The Lord does not suggest that He will not hear prayers offered elsewhere--for after all He knows the minds and hearts of His people. But there is special about this sacred place, and a singular importance about seeking the Lord there and laying before Him the needs of His people.    

A strong theme in this section is the Lord's hope--His expectation; His demand--that His people come to Him in their need and ask for His help. 

The eyes of the Lord roam over the whole earth, to encourage those who are devoted to him wholeheartedly.

Indeed, God is angry that Asa, king of Judah, does not come to Him when Judah is threatened by enemies, and again when Asa falls ill near the end of his life. Asa's failure in this regard is seen as a sign of infidelity on his part. What an interesting idea--that God not only tolerates our asking Him for help, but He demands it!!  

2 Chronicles 1-6

The early chapters of 2 Chronicles repeat the story of Solomon's early days as king, his fidelity to God, his request for wisdom from God so as to be a good ruler, and, of course, the building of the temple and the holy of holies within to house the ark. God keeps His promises; He honors the covenant. He is good and kind, and His mercy endures forever. There is no other god like Him. He alone knows the hearts of men. Solomon and the Israelites are to honor God by being faithful of heart, seeking to keep the Lord's commands. They also do Him honor by building the temple, and by worshipping God according to the ways revealed to the people through David and Solomon.

I am struck here and elsewhere by the emphasis on the heart. It is inevitable that a man will sin, as David did. Yet the man who is faithful of heart recognizes his sin, has remorse, seeks forgiveness, endures penance, and is made whole in the eyes of God. 

1 Chronicles 22-29

David passes the throne of kingship to his son, Solomon. He prays that God will give Solomon "prudence and discernment" so that Solomon may rule wisely and follow God's law. David counsels Solomon: Be brave and steadfast; do not fear or lose heart. And to the leaders among the people, David exhorts them: Devote your hearts and souls to seeking the  Lord your God.

David assigns responsibilities to various tribes and groups, making them responsible for a variety of religious tasks--the Levites, the priests, the singers, the gatekeepers, and the rest. David then calls to Jerusalem all of the leaders of Israel, and reminds them again to be faithful to God and keep His commands. To Solomon, David speaks these inspiring words:

Know the God of your father and serve him with a perfect heart and a willing soul, for the Lord searches all hearts and understands all the mind's thoughts. If you seek him, he will let himself be found by you.

This is the most sophisticated formulation of the relationship between God and man we have seen so far in the Old Testament. The relationship th God is about keeping is commands, but with David there is a shift in emphasis toward what is in one's heart.

1 Chronicles 15-21

Joy, praise, and thanksgiving. David is not simply righteous and obedient, but his relationship with the Lord is such that he is joyful. He commands that there be music, and singing and dancing to celebrate the transporting of the ark to a new, more permanent home. He participates in that celebration personally. He rejoices in God's law. This sets David apart from the other heroes and leading figures in the Old Testament to this point.

But not everyone is amused. Michal, one of David's wives and the daughter of Saul, for one:

When she saw King David leaping and dancing, she despised him in her heart.

Why, I wonder, does the writer mention this? Well, not everyone appreciates when others are happy or when others find meaning in their lives. I assume that is driven, in many cases, by an emptiness or lack of meaning in their own lives. Whatever the reason, those of us who find that meaning, who experience and express the joy that comes with the knowledge that God is with us, should be prepared for some negative backlash, some hatred or scorn, at some point. That comes as the price (or part of the price, at least) for all the victories the Lord will secure for us, as He did for David. And with David we can and should continue to sing joyfully:

Sing to him, sing his praise,
Proclaim all his wondrous deeds.
Glory to his holy name;
Rejoice, O hearts that seek the Lord!
Look to the Lord in his strength;
Seek to serve him constantly.

Joy, praise, and thanksgiving.

1 Chronicles 11-14

Upon Saul's death, the people of the tribes of Israel universally agree to anoint David the king. His bravery and greatness draw to him many thousands of warriors from all the tribes, including the so-called Chiefs--exceptionally great military commanders. David, in turn, makes a covenant with the people. The people recognize that the Lord is David's champion and they pledge their loyalty to him:

We are yours, O David, we are with you, O son of Jesse. Peace, peace o you, and peace to him who helps you; your God it is who helps you.

David transports the ark, and leads the Israelites in music and dancing as the ark is moved. Even this great warrior king is moved to sing and dance with joy and gratitude for God's gift of the law and His special love for Israel.

1 Chronicles 1-10

1 Chronicles begins with a long enumeration of the genealogy of David, firmly establishing him as the heir of God's covenant with Abraham. It is a long, and frankly tedious, slog through the roll call of each of the twelve tribes of Israel. But if you are going to read the Bible straight through, it comes with the territory I guess. It does serve to reiterate a key theme of what has gone before: God is faithful and He keeps His promises from generation to generation. When these chosen people put their trust in Him, God is with them and they find freedom and victory--they thrive. And when they do not...well, bad things happen. Saul finds this out for himself. He rebels against the Lord and engages in necromancy, and for that he suffers humiliating defeat and, after death, desecration.