Fr. Martin gave us a new perspective in the interpretation of the "resurrection debate". For us Christians, it is unthinkable not to believe in resurrection. Christ' resurrection is the very foundation of our faith. However, there were/are people who deny resurrection.
In the gospel story, the Sadduccees only recognized the Five Books of Moses. This religious party was mainly composed of priestly families and they must have been rich. Paradoxically, these priests did not believe in resurrection! Isn't it mind-boggling? Greeks did not believe in resurrection for philosophical reasons. Greeks believed that in death, the soul was released from the prison of the material body. Therefore, it would be stupid for the soul to re-enter the body after its release. The situation of the Sadduccees was different. They did not have the philosophical burden of the Greeks. Therefore, they rejected resurrection for some other reasons.
Why do/did people believe in resurrection or afterlife in general?
I think it is a matter of justice. When justice is not done or is not attainable in this life, people look forward to remedies in the afterlife. Who see that justice is not attainable? Most likely, it would be the poor, the exploited and the oppressed. The story of the martyrs in the Second Book of Maccabees illustrates this clearly. Such belief was put into the mouths of the second and fourth brothers. In their dying breath, they made the following statements.
And when he (the second brother) was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws." (2 Maccabees 7:9)
And when he (the fourth brother) was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!" (2 Maccabees 7:14)
It was impossible for the martyrs to defeat their conquerers. But the God they/we believe in will see justice done.
Let's return to the Sadducces. Perhaps they were rich enough and did not bother to worry about their life after death. When people are rich, they usually enjoy power as well. They have more access to the resources of the society and rich people support each other to guarantee that their riches are secured. They will never experience "injustice" done to them. Naturally, the idea of an afterlife or the idea of seeing justice done will not be appealing to them.
Not only do they never experience injustice. Instead, they sometimes inflict injustice onto others in order to maintain a "fair/reasonable" share of profit. They gradually become insensitive to the sufferings of the poor. The recent incident of Cafe de Coral in Hong Kong is a case in point.
Gone are the days when traditional employers treated their employees like family members. They dined and whined together. Entered modern business administration when labour is but one of the four factors of production. When there is little room for employers to spend less expenditures in "Land" and "Capital", the entrepreneurs then turn to their employees and squeeze as much as possible from them in order to maintain a "reasonable" level of profit. When the government passes the minimum wage ordinance to protect the employees, the greedy employers would look for loopholes to spend less on wages. For Cafe de Coral, it was a PR disaster. Its stock price slided down for 4 consecutive days since November 1. As of this writing, Cafe de Coral bowed to public pressure and retracted its decision not to count the lunch hour wage of her workers.
Jesus quoted Moses' saying that God is the God of Abraham, the God of Isaac and the God of Jacob and drew the following conclusion.
Now he is not God of the dead, but of the living; for all live to him (Luke 20:38).
God offers us life in His hand. He will not and cannot force us to accept His generous gift. Some of us choose life. Some don't. We make our choices when we deal with our employees, our fellow men.
Dear Lord, You have the Word of Life to offer us. Where else can we turn? I pray for hearts of the rich. May they maintain their sensitivity and sensibility in making business decisions. Amen.
Showing posts with label 2maccabees. Show all posts
Showing posts with label 2maccabees. Show all posts
Sunday, 7 November 2010
Saturday, 21 November 2009
The Jewish Feast of Dedication of the Altar
1 Maccabees 4 tells us about the origin of the Jewish feast of dedication of the altar --- Hanukkah. The Greek overlords wanted to push forth her Hellenization process. They tried to abolish Judaism and struck her at her nerve-centre. These overlords had no respect for the religion of other people. They even defiled their Temple and altar.
With God's help, Judah Maccabeus and his 3000 unarmed men (2 Maccabees 4:6) were able to defeat an army of 5000 infantry and 1000 cavalry (2 Maccabees 4:1).The next year, Judah led 10000 men (2 Maccabees 4:29) to meet 60000 infantry men and 5000 cavalry (2 Maccabees 4:28) and defeated them. Once again, God proves that the success of the Israelites depends on Him, not on numbers nor military might. Judah Maccabeus cleansed up the defiled Temple, rebuilt the altar and dedicated it again to God. This was the origin of the Jewish Feast of Hanukkah.
In the war cry, Judah encouraged his men to rely on God to fight their battle. He quoted the story of the crossing of the Red Sea. However, his language bordered on putting God to the test. I don't think it is a problem of translation. See the Greek text below.
But Judas said to the men who were with him, "Do not fear their numbers or be afraid when they charge.
Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them.
And now let us cry to Heaven, to see whether he will favor us and remember his covenant with our fathers and crush this army before us today.
Then all the Gentiles will know that there is one who redeems and saves Israel." (1 Maccabees 4:8-11)
"to see whether He will ..." Was this not putting God to test?
εἰ θελήσει ἡμᾶς καὶ μνησθήσεται διαθήκης πατέρων
(whether favour us and remember covenant fathers)
In the second encounter with the 650000 army, Judah was more certain of God's help. In his war cry, he quoted the campaigns of David and Jonathan against the Philistines.
So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry.
Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction.
Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns.(1 Maccabees 4:31-33)
But Judas said to the men who were with him, "Do not fear their numbers or be afraid when they charge.
Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them.
And now let us cry to Heaven, to see whether he will favor us and remember his covenant with our fathers and crush this army before us today.
Then all the Gentiles will know that there is one who redeems and saves Israel." (1 Maccabees 4:8-11)
"to see whether He will ..." Was this not putting God to test?
εἰ θελήσει ἡμᾶς καὶ μνησθήσεται διαθήκης πατέρων
(whether favour us and remember covenant fathers)
In the second encounter with the 650000 army, Judah was more certain of God's help. In his war cry, he quoted the campaigns of David and Jonathan against the Philistines.
So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry.
Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction.
Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns.(1 Maccabees 4:31-33)
The quotations taken from OT history are worthy studying. In the first speech, their continued existence was called into question. Therefore, Judah quoted the story of crossing the Red Sea. This crossing was critical. Without it, Israel did not even exist. Judah was facing a similar situation. These unarmed men desperately needed a miracle to survive.
One year later, their position was more consolidated, though still insecure. They were outnumbered but they would win because they had God on their side.
One year later, their position was more consolidated, though still insecure. They were outnumbered but they would win because they had God on their side.
Dear Lord, thank You for Your patience with us. We are insecure and weak in faith. Allow us to call on You for help. Amen.
Thursday, 19 November 2009
To make sense of sufferings
This is an age old problem. It happens at different levels: personal, social, national and even global. The duration and intensity vary. Some last briefly but many others seem endless. Some sufferings are more difficult to endure because they are very senseless. They are senseless in the sense that we don't know how they come about and we don't see what good they bring. When we witness innocent people suffer for no reason, we will be weighed down by a burden of puzzlement. Naturally, we will look up to heaven and demand an answer. In most of the time, heaven is silent.
The Maccabees books are very graphic in their description of tortures. In this second book of the Maccabees, after describing how the 90-year-old scribe Eleazar died, the author continues with the martyrdom of a heroic mother and her 7 sons. This time, they were anonymous. The first book of Maccabees talks about the event between 137th (1 Maccabees 1:8) to 177th (1 Maccabees 16:14) year of the Greek Empire.
Let us assume that the author of Maccabees starts counting the Greek Empire after the rise of Alexander the Great in 333 B.C. Then the first book of Maccabeestalks about the four decades between 196 B.C. and 156 B.C., well within the Seleucid Empire. The second book of Maccabees mentions the years between 151st (2 Maccabees 14:4) to 188th (2 Maccabees 1:9) year of the Greek Empire. 145 B.C. still falls within the Seleucid Empire.
The work on Septuagint began in the third century B.C. and finished before 132 B.C. Therefore, most of the Jews in the Maccabean stories spoke Greek. It is interesting to note that under torture and interrogation, the second son answered in Hebrew.
He (the second son) replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done (2 Maccabees 7:8).
She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them (2 Maccabees 7:24).
Again, the mother spoke in Hebrew. So, who were these Jews that kept speaking in Hebrew during this period of Hellenization? Did they belong to the priestly family?
Let us assume that the author of Maccabees starts counting the Greek Empire after the rise of Alexander the Great in 333 B.C. Then the first book of Maccabeestalks about the four decades between 196 B.C. and 156 B.C., well within the Seleucid Empire. The second book of Maccabees mentions the years between 151st (2 Maccabees 14:4) to 188th (2 Maccabees 1:9) year of the Greek Empire. 145 B.C. still falls within the Seleucid Empire.
The work on Septuagint began in the third century B.C. and finished before 132 B.C. Therefore, most of the Jews in the Maccabean stories spoke Greek. It is interesting to note that under torture and interrogation, the second son answered in Hebrew.
He (the second son) replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done (2 Maccabees 7:8).
She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them (2 Maccabees 7:24).
Again, the mother spoke in Hebrew. So, who were these Jews that kept speaking in Hebrew during this period of Hellenization? Did they belong to the priestly family?
The author puts into the lips of the second, the fourth sons and the mother, the hope of resurrection.
And when he (the second son) was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe willraise us up to an everlasting renewal of life, because we have died for his laws." (2 Maccabees 7:9)
And when he was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!" (2 Maccabees 7:14)
"I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.
Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws." (2 Maccabees 7:22-23)
The mother and her 7 sons were able to make sense of their sufferings. They took the sufferings as a disciplinary action from God. For example, the sixth son had the following to say.
After him they brought forward the sixth. And when he was about to die, he said, "Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened (2 Maccabees 7:18).
Tortures are more bearable when you can make sense of them. Sustained by the hope of resurrection, we can become martyrs heroically.
And when he (the second son) was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe willraise us up to an everlasting renewal of life, because we have died for his laws." (2 Maccabees 7:9)
And when he was near death, he said, "One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!" (2 Maccabees 7:14)
"I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.
Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws." (2 Maccabees 7:22-23)
The mother and her 7 sons were able to make sense of their sufferings. They took the sufferings as a disciplinary action from God. For example, the sixth son had the following to say.
After him they brought forward the sixth. And when he was about to die, he said, "Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened (2 Maccabees 7:18).
Tortures are more bearable when you can make sense of them. Sustained by the hope of resurrection, we can become martyrs heroically.
Dear Lord, Your sufferings bring God and sinners together again. Sufferings become redemptive. May we be able to overcome the fear in our hearts and have the courage to choose the right and the good things. Amen.
Tuesday, 17 November 2009
Feast of Elizabeth of Hungury
Today, the Catholic Church celebrates the feast day of St. Elizabeth of Hungary (1207-1231). Though a queen, Elizabeth led an austere life and spending most of her time doing charity. Blessed are the poor in spirit. The Kingdom of Heaven is theirs (Matthew 5:3).
The reading of 2 Maccabees today offers a rare glimpse of the moral height of the author of this book. It is the story of the martyrdom of Eleazar (2 Maccabees 6:18-31). To celebrate the birthday of the king, a decree was issued such that all the people, including the Jews, should partake of the sacrifices in which meat, unclean according to the Jewish law, was offered.
Eleazar was a 90-year-old scribe (2 Maccabees 6:18, 24). He was forced to eat the pork offered in sacrifices. If he refused, he would be beaten to death in public.
If you were Eleazar, what would you do, and why?
Eleazar was a 90-year-old scribe (2 Maccabees 6:18, 24). He was forced to eat the pork offered in sacrifices. If he refused, he would be beaten to death in public.
If you were Eleazar, what would you do, and why?
At first, Eleazar refused to eat. The officers in charge of the sacrifices were his long-time friends. They urged Eleazar to bring his own meat, proper for him to use, to make it a show in order to save his life (2 Maccabees 6:21).
If you were Eleazar, would you accept the good will of your friends? If not, can you explain why?
This is a good moral theology exercise. I strongly recommend you to read the story yourselves to check against your answer. After more than 2000 years, our morality may not be any better than that depicted in this martyrdom story.
This is how the author finishes the story.
When he was about to die under the blows, he groaned aloud and said: "It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him." (2 Maccabees 6:30)
The fear of the Lord is a typical Old Testament value. It appears 18 times in the Wisdom Literature and 3 times in Isaiah. Perhaps the translation is not very accurate or perhaps it is accurate, but modern men do not appreciate this value.
This verse also reflects a typical Greek dualism --- body vs. soul. It also sings praises to the triumph of the soul over the body. After all, Hellenization was not totally rejected by all Jews.
If you were Eleazar, would you accept the good will of your friends? If not, can you explain why?
This is a good moral theology exercise. I strongly recommend you to read the story yourselves to check against your answer. After more than 2000 years, our morality may not be any better than that depicted in this martyrdom story.
This is how the author finishes the story.
When he was about to die under the blows, he groaned aloud and said: "It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him." (2 Maccabees 6:30)
The fear of the Lord is a typical Old Testament value. It appears 18 times in the Wisdom Literature and 3 times in Isaiah. Perhaps the translation is not very accurate or perhaps it is accurate, but modern men do not appreciate this value.
This verse also reflects a typical Greek dualism --- body vs. soul. It also sings praises to the triumph of the soul over the body. After all, Hellenization was not totally rejected by all Jews.
Dear Lord, I pray that men learn to lead a more civilized life and to respect other people's views, especially in our workplace. Much barbarism will be avoided when we do not impose our own views on others. Amen.
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