Newspaper Page Text
PAGE 5—January 29,1976
Concern For The Survival
Of People And For Worship
BY REV. JOHN J. CASTELOT, S.S
The edict of the Persian conqueror Cyrus
ending the Babylonian Exile, the homecoming
of the Jews, the cool reception they received
upon their arrival, the attempts to rebuild the
temple; failure, discouragement, and eventual
success; subsequent apathy and shoddiness in
religion and morals — what is our source of
information of all this? The only really direct
source is to be found in the books of Ezra and
Nehemiah.
These two books originally formed part of a
trilogy, the first part of which was Chronicles
(Paralipomenon). In the course of time this
collection was broken up into the three distinct
books which we read in our Bibles today. The
books of Ezra and Nehemiah are named after
the central characters whose activities are
described therein. Forming the heart of each of
them is an autobiographical section known as
the Memoirs of Ezra and Nehemiah. A later
editor, known as the Chronicler, made these
autobiographies the basis of a general history of
the period. He added to them a number of
official documents from the same era:
government edicts, letters, lists of repatriates,
reports of various kinds. Thanks to his work,
we know a great deal about a century which
would otherwise be shrouded in dark mystery.
Ezra was a priest who returned from Babylon
in 458 B.C. armed with credentials and some
much needed funds from the ruling Persian
monarch, Artaxerxes I. These credentials
authorized him to clean up the mess which the
lethargy of his compatriots was allowing to get
worse and worse. He was specifically concerned
with two basic aspects of national life, the
judical and the liturgical. These were, in fact,
the two sore spots whose festering was infecting
the whole body politic and which, if not
cauterized, would poison the nation
throughly, fatally.
One of the most serious causes of the
people’s trouble was mixed marriages between
Jewish men and Gentile girls. It wasn’t a
question simply of the girls being non-Jews, but
of their being pagan. Even members of the
priesthood had entered such unions, and the
task which confronted Ezra was understandably
quite touchy. He managed to carry it out,
however, with some measure of success. He did
not have the same luck with the rebuilding of
the city walls, largely because of the sabotage
of the Samaritans. The morale of the people,
which had begun to pick up, slipped again.
News of the difficulties which had overtaken
Ezra in his work of reform filtered back to
Babylon. One man in particular was alarmed
and decided to come to Ezra’s aid. His name
was Nehemiah. He arrived in Jerusalem in 446
with the necessary authorization, and his
energetic efforts succeeded where Ezra had
failed, in the rebuilding of the city walls. This
gave the Jews a new sense of security and of
rightful pride. Their morale soared, but this was
just a necessary prelude to the really important
project: revitalizing that religious life which was
the very lifeblood of the nation. The Law,
finally edited by members of the Priestly
School, was publicly promulgated. It was to be
henceforth the constitution of the Jewish
Commonwealth, the solid basis of national and
personal life.
Many practical difficulties remained, and
after returning to Babylon, Nehemiah had to
come back again in 425. But in the end his
efforts paid off. He was truly a remarkable
man. His services to his nation, to his religion,
defy measurement. He occupies a well deserved
place next to Ezra as one of the pillars of
Judaism.
The man who edited these two books also
produced a sweeping survey of sacred history
from creation to about the middle of the fifth
century. Why? After all, his people were now in
possession of that majestic synthesis put
together by the priestly editors of the
sixth-fifth centuries. This imposing work,
comprising the Pentateuch (Law) and the
Deuteronomic history, was a crystallization of
the finest historical and theological traditions
of the Isrealites. We have met these traditions
under the names of the Yahwist, Elohist,
Deuteronomist, and Priestly.
Each of these traditions was a response to
the needs of changing times, and the author of
Chronicles lived at a time when the nation had
undergone dramatic changes. The monarchy
had fallen, the people had been chastened in
the fires of exile and had come back to a way
of life far different from that of their fathers.
The high priest had supplanted the king as ruler
of the little country, now a satellite of Persia.
At the risk of oversimplification, we may say
that the kingdom had become a church.
You might think, in view of all this, that
history would play up the role of the
priesthood in the divine plan. Actually it is the
royalty which comes in for the lion’s share of
attention, and specifically the house of David.
He refocuses the eyes of his people on David,
and paints a largely idealized picture of that
already idolized king. David is second only to
Moses. He is the second great lawgiver,
responsible especially for the perfection of the
temple liturgy.
Our author’s chief purpose was to give a
panoramic view of the kingdom of God within
the framework of the Davidic monarchy. For
his material he had many sources: all the sacred
books already written plus many documents
not yet used. This material he adapted quite
freely, suppressing data which would hurt his
thesis an' 1 underscoring facts which supported
it. A comparison of Chronicles with Samual and
Kings is full of surprises — but remember, our
author’s interest was primarily theological, not
historical. Not that he distorted history; he
couldn’t afford to without defeating his
purpose. Rather, he chose his facts carefully
and used them with the freedom typical of
historical writing in his day. His writings are not
mere annals, records; neither were they
intended to supply the omissions of former
works. They stand on their own merits as an
advanced theology of history which stresses the
providential role of the house of David and
holds out bright hopes for its glorious
restoration.
Community, Covenant And Cult
(1 and 2 Chronicles; Ezra and Nehemiah)
BY WILLIAM E. MAY
The two books of Chronicles review Jewish
history from the beginnings to the fall of
Jerusalem in 587 B.C., whereas the books of
Ezra and Nehemiah tell the story of the
repeopling of Jerusalem and the rebuilding of
its walls after the Jews were allowed by Cyrus
the Great to return from exile. Originally these
four books formed one large historical narrative
in the Old Testament. Their authors lived
during the third century before Christ (after the
return from exile), and the historical situation
at the time provides us with an insight into the
meaning and purpose of the books.
When the Chronicler reviewed the past
history of the Jewish community, its political
power and military accomplishments were
things of the past. Although the rule of Cyrus
was benign and allowed the people some degree
of self-determination, the Jews were constantly
reminded of their vanquished state and their
subjection to a foreign power. Thus his purpose
in retelling the story of Israel’s past, and in
particular in relating the story of the great kings
David and Solomon, was to help his people see
that not national and worldly glory but
religious zeal would have to be the source of
Jewish strength and greatness.
Thus the David that is portrayed in the first
book of Chronicles is the ideal king whose
power lies not in military might but in patient
fidelity to the one and only God, the God who
had covenanted Himself with the Jewish
people, making them His own. This is brought
out most strikingly perhaps in the prayer that
the Chronicler puts on the lips of David, the
king who was the glory of his people : “0 Lord,
there is no one like you and there is no God but
you ... You made your people Israel your own
forever, and you, O God, became their God.
Therefore, 0 Lord, may the promise that you
have uttered concerning your servant and his
house remain firm forever. Bring about what
you have promised, that your renown as Lord
of hosts, God of Israel, may be great and abide
forever” (1 Chron. 17:20, 22-23).
The Chronicler, indeed, was not so much a
historian as a theologian. He was one of those
rare individuals who are able to see beyond the
interplay of seemingly isolated events the
workings of God in history. Throughout the
books of Chronicles is a concern that the
community of Israel, the Jewish people
recognize that their dignity consists in the act
that the saving God of history has chosen them
for His own. They in turn are to be His faithful
ministers, witnessing to Him and offering Him
worthy worship that wells up from their
grateful hearts.
Consequently throughout these books we
discover that the clergy play a leading part, not
merely the priests and Levites but the lower
clergy as well, the gatekeepers and the cantors.
The sacred character of the clergy extends to
the entire people by their participation in the
communion sacrifices.
Chronicles tell us, then, that we, the people
of God, are to be a royal priesthood. We are to
live in the spirit of David, whose chief glory
consisted in his fidelity to the covenant, and in
the spirit of his son Solomon, whose only
prayer was for the wisdom that only God can
give (cf. 2 Chron. 1). And above all, we are a
people burning with zeal for the Lord, whose
mercy, the Chronicler reminds us time and time
again, “endures forever” (cf. 1 Chron. 6-7).
Ezra and Nehemiah were the outstanding
spiritual leaders of the Jewish people after their
return from exile. Three themes dominate the
book and work of Ezra: the chosen people
covenanted to the Lord, the Temple, and the
Law. Again and again Ezra reminds his people
that they are slaves, but he rouses them to love
by making them vividly aware that “God has
not abandoned us in our servitude” but has
rather “given us new life to raise again the
house of our God and restore its ruins” (Ezra
9:9). To enable the community more faithfully
to witness to the one and only God, Ezra
strengthened the roles that school and
synagogue played within the community.
Nehemiah is portrayed as a vivid personality,
ungrudging of effort yet prudent and
deliberate. In his beautiful confession of faith,
he stresses the greatness and mercy of God: “O
our God, great, mighty, and awesome God, you
who in your mercy preserve the covenant, take
into account all the disasters that have befallen
us . . . In all that has come upon us, you have
been just, for you kept faith while we have
done evil.” (Nehemiah 9:32-33).
We can learn much from these books of the
Old Testament. Like the Jews of the third
century, we must humbly confess the evil that
we have done and our faithlessness to the God
who loves us so much that He sent us His only
Son. Like them, we need to be reminded that
the God who has chosen us is above all a God
of mercy and forgiveness, the one who will
never betray us and abandon us in our need.
Like them, we need to strengthen the “walls”
of our faith and open our hearts to the Word of
God.
Ideas From A Southern Parish
BY REV. JOSEPH M. CHAMPLIN
The Jesuit fathers who direct and staff St.
Ignatius parish in Mobile, Ala., use various
creative approaches for the spiritual growth of
their people and the steady improvement of
their worship. Some of these basic concepts
could be easily and profitably adapted by many
of our Catholic churches in the United States.
Membership and Activities Committee
When a new parishioner or family enrolls at
St. Ignatius, they promptly receive a letter from
the chairperson of this group with several
enclosures. That packet includes a directory
containing a list of all parish members with a
brief description of the church’s various
organizations, a copy of the weekly bulletin, a
time and ability volunteer form, and a flier
explaining their tithing program.
Some phrases from the welcoming letter
typify the spirit behind this effort:
“A cordial welcome to St. Ignatius Parish!
Your fellow parishioners are happy that you
have joined us and we hope that you will find
spiritual and material benefits in your new
residence . . . May you have many happy years
in the parish.”
Host and Hostess for Mass
The liturgical committee has developed a
corp of persons whose task it is to arrive for
Sunday liturgies 15 minutes early.
An explanatory letter to those who accepted
this responsibility summarizes their function:
“We firmly believe that your task is one of
paramount importance, because true
celebration requires a sense of love that others
in our parish feel for each one of us. This, in
essence, we believe is your role: to show some
of the love of others, of Jesus, for each person
at our liturgy, by saying ‘hello’ or ‘good
morning’ or whatever you think appropriate.”
“This warm greeting naturally will be
extended to your friends, those whom you
know by sight, etc., but we especially urge you
to greet the stranger, the one whose face is
unfamiliar to you, because chances are that he
will be unfamiliar to most and therefore might
go unacknowledged if it is not for your
greeting.”
Male and Female Lectors
Each weekend Mass has two lectors (a
practice some might question, believing a single
reader is more effective), one a man, the other a
woman.
These pairs were not, at least on the occasion
I observed, husband and wife teams (a
procedure familiar to and strongly encouraged
by Marriage Encounter couples), but simply
random combinations of men and women -
some married, others not.
Tithing
Father Herbert Conner, the pastor, and his
staff introduced a tithing program several years
ago in which parishioners were asked to donate
5 percent of their income to the church. The
other 5 percent of that tithing for God would
be given by the member to other charities.
This paragraph from their annual financial
report summarizes the spirit behind tithing at
St. Ignatius:
“The tithe takes the form of a prayer, an act
of worship, to acknowledge His living
providence in your life. You give to God also to
express vour thanks for his many blessings, and
God will not be outdone by your generosity.
God knows what you really need and he.will
give it to you in abundance.”
The results have, I think, been remarkable. In
a parish of 750 registered families the receipts
for 1974-75 came to $283,955. This enabled
the parish last year to pay off $100,000 of the
debt and still subsidize the school operation to
the tune of $55,000.
Father Conner is convinced of the blessings
this generosity brings upon the givers. He
writes: “During the days ahead, you and your
loved ones will surely experience joys from
God. A thousand joys. Too rich to measure.
Too beautiful to describe.”
“NEHEMIAH... arrived in
Jerusalem in 446 with the necessary
authorization, and his energetic efforts
succeeded where Ezra had failed, in the
rebuilding of the city walls.” Nehemiah
arrives at Jerusalem’s crumbling walls in
this 19th-century sketch by Paul
Gustave Dore. (NC Sketch by Paul
Gustave Dore)
Know
Your Faith
(All Articles On This Page Copyrighted 1976 by N.C. News Service)
< ; —.—J
Ecclesiastes: Theater Of Absurd
BY REV. ALFRED MCBRIDE, O. PRAEM.
Popular tradition refers to the author of
Ecclesiastes as the Preacher. Were he alive
today, he would probably either write plays for
the theater of the absurd or be an existentialist
with faith in God. This Preacher was a
prosperous resident of suburban Jerusalem in
200 BC. In the evening of his life he
summarizes his search for meaning and
happiness.
His conclusions are bittersweet. He feels
himself too experienced to be an idealist and
too religious to be a pessimist. He saw that
most of man’s strivings are absurd. “Vanity of
vanities. All things are vanity.” (1:1) He
observes the absurdity of life as partly amusing
and partly pathetic. He combines tragedy and
comedy in one vision, thus cries and laughs at
the same time.
Why do we struggle so much. He muses. A
century from now all things will be the same.
There is nothing new under the sun.
Shakespeare echoes the same sentiment in the
well known “Tomorrow” speech in which he
sees man as a poor player who struts and frets
his hour upon the stage, and then is heard from
no more.
The Preacher tells of his pursuit of happiness.
He looked for it in the pursuit of knowledge
and scholarship. He set himself the goal of
becoming the best read, most knowledgeable
and best informed man in the world. He soaked
up culture, pondered all the wisdom sayings
and sought to become the wisest man in
history . The result was as disappointing to him
as to those who seek their happiness in money.
“For in much wisdom there is much
sorrow and he who stores up knowledge
stores up grief.” (1:18)
Perhaps pleasure is the key to happiness. He
cried for madder music and paid for stronger
wine. He built himself showcase mansions and
surrounded them with lavish gardens. Like an
English Lord he purchased woodlands for the
private hunt and vast flocks of sheep for
investment.
He super-indulged in sex and never denied
himself any possible pleasure. The result in the
end was the same. He felt as though he were
chasing wind. Learning had made him a wise
man. The pursuit of pleasure made him a fool.
Yet neither as wise man nor fool did he find the
happiness he sought. “Therefore, I loathed
life.” (1:17) He knew that all the possessions he
worked so hard to acquire would be fought
over and squandered by his heirs. What joy can
there be in this?
He acquired a very unsentimental view of
life. He observed that people who do good are
not rewarded. Evil people prosper and good
ones are despised. The fastest runner doesn’t
always win the race. The strongest man doesn’t
always win the battle. Even the qualified
businessman will go bankrupt. “For a time of
calamity comes to all alike.” (9:11)
He knows how things ought to be, but he
stares steadily at things as they are. From such
reflections he distills his famed ode to time.
Everything has a season. Life is an inevitable
mixture of laughter and tears, despairing and
hoping, a dark side and a bright side, a time to
take comfort in the facts and a time to be
depressed by them.
“There is an appointed time for
everything ... A time to love and a time
to hate; A time of war and a time of
peace.” (Read 3:1-8)
Thus take the world as you find it. Don’t let
it get you down. Enjoy your meals and let your
heart be merry with wine. Keep yourself up and
take pride in the way you look. Appreciate
your family as long as they are with you. Be
thrilled with your strength while you are young
and listen to the call of your heart. His
thoughts about youth appear again in Hamlet
where Polonius says to his son, Laertes. “This
above all to thine own self be true, and then it
shall follow' as the day the sun, thou canst not
be false to any man.”
He concludes his honest and frank appraisal
of life with these words: “The last word, when
all is heard. Fear God and keep his
commandments, for this is man’s all; because
God will bring to judgment every work, with all
its hidden qualities, whether good or bad.”
(12:13)
The Preacher’s view of life is one sided. He
brings comfort to weary people tired of the
confusions of life. He gives little inspiration to
any brave heart that would set out to change
the world and make it a better place. He seems
a bit overly concerned with himself and not too
interested in a selfless effort to bring happiness
to others.
Yet he has a viewpoint that is not without
merit for moments when the w r orld and its
mysteries is too much with us. He grants a small
breathing space. And to paraphase him, “Maybe
we need a time for that, too.”