Welcome !

Greetings to all who love to wander along the paths of the Holy Scriptures! The purpose of this blog is to share some of the insights of ordinary Catholics who have begun to delve into the mysteries of the Sacred Scriptures. Hopefully you will find these reflections inspiring and insightful. We are faithful to the Church, but we are not theologians; we intend and trust that our individual reflections will remain within the inspired traditions of the Church. (If you note otherwise please let me know!) Discussion and comments are welcome, but always in charity and respect! Come and join us as we ponder the Sacred Scriptures, which will lead us on the path into His heart, which "God alone has traced" Job 28:23.

Saturday, July 6, 2019

Jesus, The Great Unifier

Sunday, July 7, 2019
A Reflection on Galatians 6:15-16

By: Larry T. Smith

In Galatians 6:15-16, the second reading for this Sunday, St. Paul writes:

15For neither does circumcision mean anything, nor does uncircumcision, but only a new creation. 16Peace and mercy be to all who follow this rule and to the Israel of God.

With respect to the “new creation” of 6:15, in Galatians of the Jesuit Sacra Pagina series, Professor Frank J. Matera writes:

Here, in Galatians, the new creation refers to what God has done in Christ by tearing down the barriers of race, class and sexuality that formerly separated people. The new creation results from being in Christ.

The age-old barriers that separated Jews from Gentiles, that divided the Pharisees and the Sadducees, that made Jews superior to Samaritans collapsed into nothingness. 

Our faith, Christianity, is founded on the principles of love of God and love of neighbor. From 1 John 4:20 we read: 

If anyone says, “I love God,” but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen. 

All four Gospel writers were similarly inspired by the Holy Spirit to quote Jesus’ words on this subject:

In the Gospel of Mark:

29Jesus replied, “The first is this: ‘Hear, O Israel! The Lord our God is Lord alone! 30You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 31The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” - Mk. 12:29-31

In the Gospel of Matthew:

37He said to him, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. 38This is the greatest and the first commandment. 39The second is like it: You shall love your neighbor as yourself. - Mt. 22:37-39

In the Gospel of Luke:

27He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.” 28He replied to him, “You have answered correctly; do this and you will live.” - Lk. 10:27-28

And finally, in the Gospel of John: 

34I give you a new commandment: love one another. As I have loved you, so you also should love one another. 35This is how all will know that you are my disciples, if you have love for one another.” - Jn 13:34-35

There is no room for separatism in the Kingdom of God on earth inaugurated by Jesus Christ.

Whereas inanimate physical barriers, such as a walls, are in and of themselves incapable of inflicting physical damage, barriers conjured up in the minds of men can be more destructive than weapons of mass destruction, sometimes they become weapons of mass destruction. The mental wall that Adolph Hitler conjured up in the minds of good German people resulted in the extermination of approximately six-million Jewish people. Is it the physical wall separating Palestine from Israel or the ideology that gave rise to the construction of the wall that is the most damaging to Christian, Jewish and Muslim relations? What gave root to the barrier that caused, avowed white supremacist, 21-year old Dylann Roof to enter Emanuel African Methodist Episcopal Church on 17 June 2015 and subsequently murder nine African American worshipers during a prayer service?

The fruit of love of neighbor is unity, and unity leads to something that we all hunger for: peace.

History teaches us that the fruit of separatism or segregation is discontent, hatred, racism, discord, violence and sometimes wars. Inevitably violence rains down on hapless innocent bystanders caught between opposing parties. And if we tolerate or ignore those in our world who are being vicious to God’s innocent men, women and children, aren’t we, also, are being vicious to the innocent?

Since there is no room for separatism in Jesus’ Kingdom on earth, might we add Great Unifier to Jesus’ many other titles? And if we call Jesus the Great Unifier, what name shall we give to those among us who, for one reason or another, thrive on separatism, who routinely spread division and hatred?

Saturday, June 1, 2019

Where is Heaven?

Sunday, June 2, 2019

A Reflection on Acts of the Apostles 1:6-11

By: Larry T. Smith

In most dioceses in the United States, the Solemnity of the Ascension of the Lord is observed this Sunday. The first reading is from the Acts of the Apostles:

The Ascension of Jesus. 
6  When they had gathered together they asked him, “Lord, are you at this time going to restore the kingdom to Israel?” 7  He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority. 8 But you will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.” 9 When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight. 10 While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them. 11 They said, “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.” 12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.

The entire Ascension event is summarized in verse 9: “When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight.” Then comes the promise of verse 11: “This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.” So, Jesus ascended into heaven on a cloud, and someday he will return to us on a cloud. Is that the sum of our Catholic belief concerning the Ascension expressed in a nutshell? Or is there more to it? No, there is much more to it than that!

As faithful followers of Jesus we have a deep-rooted need to know him better; we instinctively hunger for more spirituality. And we have an opportunity to feed that hunger by carefully studying the rich spiritual meaning of the Ascension event.

For example, the disciples watched the physical body of the resurrected Jesus being lifted up on a cloud until he disappeared from their view. How do we know that the risen Jesus had a physical body?

In Matthew 28:9-10 the author writes: 9 And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage. 10 Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.” 

And in John 20:16-17 we read: 16 Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni,” which means Teacher. 17 Jesus said to her, “Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God.’”

These Gospel passages affirm that Jesus’ risen and glorified body indeed had a type of physical presence. John 20:19 and Luke 24:13-16 also speak of the risen Jesus appearing through locked doors, disappearing again, sometimes being recognized, and sometimes not. The transformed and glorified body of Jesus appears to be equally at home on earth and in heaven and can move quickly and quietly back and forth through the thin curtain that separates the two dimensions,

Distinguished theologian and philosopher N.T. Wright says in Surprised by Hope:
“The mystery of the ascension is of course just that, a mystery. It demands that we think what is, to many today, almost unthinkable: that when the Bible speaks of heaven and earth it is not talking about two locations related to each other within the same spacetime continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time.

What we are encouraged to grasp precisely through the ascension itself is that God's space and ours—heaven and earth, in other words—are, though very different, not far away from one another. Nor is talk about heaven simply a metaphorical way of talking about our own spiritual lives. God's space and ours interlock and intersect in a whole variety of ways even while they retain, for the moment at least, their separate and distinct identities and roles, One day, they will be joined in a quite new way, open and visible to one another, married forever.”

The mystery of the Ascension invites us to consider that the Lord Jesus, in his human and divine presence is in heaven, in a dimension which we are at present unable to see in its entirety. We can use an ordinary radio as an analogy. If we want to listen to our favorite station we have to turn the dial until we find it. In our present state we are unable to tune the radio to the dimension of Heaven. But, at the time of our death God gently turns the dial so that his faithful can tune in to the full dimension of heaven.

We might also mull over the possibility that Jesus is not far from us because Heaven and Earth are separated only by a thin curtain. Are there times when the curtain separating the dimension of Earth from the dimension of Heaven grows almost semitransparent? According to some traditions the answer is yes. One such tradition is thin places.

Thin places, according to Celtic spirituality, are places in Ireland and Scotland where the human and the divine seem closer together, where matter merges, where God’s presence is unmistakable, where the veil between Heaven and Earth is lifted. Another tradition is the Sursum Corda (Lift up your hearts) that we hear at every mass.

Monsignor Charles Pope writes: “Let us turn our attention to a short, often-overlooked summons to Heaven that takes place in every Mass. It takes place in a short dialogue just after the prayer over the gifts and before the singing of the Sanctus. It is called the ‘preface dialogue’ and it is really quite remarkable in its sweeping vision and heavenly call.

The Lord be with you.
And with your spirit.
Lift up your hearts.
We lift them up to the Lord.
Let us give thanks to the Lord our God.
It is right and just.

A fairly familiar dialogue to be sure. But to some extent, it fails to take wing because of the rather earthbound notion most moderns have of the Mass. Very few attending Mass today think much of the heavenly liturgy. Rather, most are focused on their parish Church, the priest in front of them, and the people around them. But this is NOT an adequate vision for the Mass. In the end, there is only one liturgy: the one in Heaven. There is only one altar: the one in Heaven. There is only one High Priest: Jesus in Heaven. In the Mass, we are swept up into the heavenly liturgy. There, with myriads of angels and saints beyond number, we worship the Father through Jesus, with Jesus, and in Jesus. In the Mass, we are swept up into Heaven!”

When we gather at mass and accept the invitation to “Lift up our hearts” we are mystically joined with the heavenly chorus. We might even sense that we are being mystically ushered out of the dimension of earth into the dimension of heaven, into the very audience hall of God most high. And there we are joined by the other faithful, throughout the world, who are at that very moment, Lifting up their hearts at mass, being divinized.

Since Jesus was born into our humanity, our humanity is allowed to share in His divinity.

We could recall the Ascension of the Lord and say, “Jesus went up to heaven and someday he will return,” and that is all there is to it. We could also accept Jesus’ invitation to explore the rich spiritual meaning of his Ascension and if we do that, we might find ourselves growing in divinity.

Saturday, May 4, 2019

Do You Love Me?

Sunday, May 5, 2019
A Reflection on John 21:15-17

By: Larry T. Smith

This Sunday we are presented with a familiar scene from John 21:15-17:

15 When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?”* He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.” 16 He then said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Tend my sheep.”
17 He said to him the third time, “Simon, son of John, do you love me?” Peter was distressed that he had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” [Jesus] said to him, “Feed my sheep.”

Three times in rapid succession Jesus asked Peter: “Do you love me?” Why did He ask Peter the same question three times? Most Christians will smile and answer that it was because Peter denied Jesus three times. And it is true that Peter vehemently denied Jesus three times, once even with a curse. But, if we let this bible passage go at that, we are in danger of missing out on an important insight into how God interacts with us individually, with all of his children, and that is the very essence of theology. But first, we need to explore the nuances of the ancient Greek language.

Modern Christianity defines agape as the love originating from God or Christ for humankind. In the New Testament, it refers to the covenant love of God for humans, as well as the human reciprocal love for God; the term necessarily extends to the love of one's fellow man. The word agape comes to us from the ancient Greek language.

The New Testament was originally written in ancient Greek (Koine Greek), which was translated into Latin, and then finally translated into English. In ancient Greek, as well as all other languages, different words can mean roughly the same thing. For example, the ancient Greek word φιλῶ or philos means love. Philadelphia is known to be the city of brotherly love; its name was derived from the ancient Greek word philos (beloved, dear). So, philos means love. The ancient Greek word ἀγαπᾷς or agapas also means love; philos is a very nice word, but agapas is a better word—a higher, more refined level of love. In this bible passage our modern bibles use the English word love in place of both philos and agapas, and sadly, we can easily miss out on one of the deeper meanings embedded in the dialogue between Jesus and Peter. 

As it was originally written in Koine Greek: “ Πέτρῳ ὁ Ἰησοῦς, “Σίμων Ἰωνᾶ, ἀγαπᾷς με. Which is translated: “Jesus said, Simon Peter  Son of Jonah do you love me (ἀγαπᾷς με)?” In other words, “Do you love me at the agapas level?”

Peter said, “Ναί, Κύριε, σὺ οἶδας ὅτι φιλῶ σε.” Which is translated: “Yes, Lord you know that I love you (φιλῶ σε).” In other words, “You know that I love you as a brother” (at the philos level).

Jesus asked three times, “Simon Peter Son of Jonah do you love me (ἀγαπᾷς με)?” And three times Peter would respond, “Yes, Lord you know that I love you” (φιλῶ σε, as a brother)”

Peter had been with Jesus from the very beginning, he watched Jesus heal Jairus’s daughter, he was with Jesus at the Transfiguration, accompanied Jesus at the Garden of Gethsemane, he had seen Jesus’ resurrected body, shared a meal with Him in His resurrected state; he knew that Jesus was not just a ghost or spirit, yet, all Peter could muster was, “Yes, Lord you know that I love you like a brother.” Jesus might have thought, “All right Peter, if that’s the best that you can do for now, I can work with that.” 

Did Peter ever reach the agapas degree of love for the Lord? His willing martyrdom at the hands of the Romans is undeniable proof that he did! Peter probably rose to that level of love for Jesus at Pentecost when the Holy Spirit descended on the assembled disciples in the Upper Room.

At the end of the day, ἀγαπᾷς με, agapas, agape, φιλῶ σε, or philos, what does it all have to do with us? Does it really matter? We could read this bible passage and be content with the idea that Jesus asked Peter “do you love me” three times because Peter denied Jesus three times. Still yet, we are left to wonder why the author of John’s Gospel wrote ἀγαπᾷς με for Jesus’ question to Peter and φιλῶ σε for Peter’s answer. Why not just write ἀγαπᾷς με (do you love me) for Jesus’ question, and ἀγαπᾷς σε (I love you) for Peter’s answer? Or, we can dive into the rich theology of John’s Gospel and discern a deeper meaning. And, if we do that we might come to the conclusion that regardless of where we are in our individual spiritual journey, Jesus will happily meet us there. Our state of sinfulness, disbelief, half-belief, complacency, sinfulness, or wretchedness doesn’t matter to Jesus; just for the asking He will meet us there, and He will say to us, “If that’s the best that you can do for now, I can work with that.”  And just as He guided Peter to agape, He will do the same with us. This how God works with his children individually—with all humanity. 

Saturday, October 6, 2018

Who is in Heaven?

Sunday, October 7, 2018
A Reflection on Mark 10:15-16, N.A.B.

By: Larry T. Smith

Who is in heaven, or who do we hope is in heaven, and how can we get there? A friend of mine still grieves deeply over the death of her son, her only child, who was tragically killed in an automobile accident a few years ago. In a dream she saw her son and Jesus in heaven riding magnificent rainbow-colored horses laughing and smiling having a great time. So, she is convinced that her son is in heaven. But, is he in heaven? Maybe, I don’t know. And how often have we heard someone speaking from the depths of their grief and misery at the loss of a loved one, proclaim: I know that he / she is in a better place. When one of our loved ones dies, it gives us comfort to believe that they are in heaven waiting for the final bodily resurrection. But, are they? Maybe, we hope so. 

Still yet, the question remains: who is in heaven? We might focus our attention on verses 15 and 16 of Mark’s Gospel reading for this Sunday for the answer:

Blessing of the Children. 13 And people were bringing children to him that he might touch them, but the disciples rebuked them. 14 When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. 15 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.” 16 Then he embraced them and blessed them, placing his hands on them.

Do any of the other Gospels repeat this theme? Yes, the author of Matthew’s Gospel writes: 

Matthew 18:2-3: 2 He called a child over, placed it in their midst, 3 and said, “Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven.

Similarly, the author of Luke’s Gospel writes:

Luke 18:16-17: 16 Jesus, however, called the children to himself and said, “Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these. 17 Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”

In all three gospels Jesus tells us who is in heaven: it is those of us who accept God’s loving gift of salvation as a grace, a free-will gift from God, and who trust Him implicitly. Jesus tells us to use little children as our model because of a child’s complete dependence on and trust in its parents. But, what did He mean by that?

Last year I watched my two-year old granddaughter taste chocolate ice cream for the very first time. As the very first half-spoon of the dark brown frozen concoction settled on her tongue there was a look of wonder on her little face; then the look of wonder changed smoothly into wide-eyed amazement as her taste buds enveloped it, finally her shiny little face broke into a wide open smile and her arms flew open in greedy, yet joyful anticipation of the next spoonful. Her loving mother patiently fed her one spoonful after another. When the ice-cream was finally gone my granddaughter flashed her mother an unforgettable look of love and gratitude.

First, Jesus tells us that heaven is inhabited by those who accept God’s gift of salvation with amazement and joy. Then, He tells us to have complete trust in God the Father who will lovingly nourish us with spoonful by spoonful of that which is necessary for our salvation; it is a gift that we didn’t earn or merit. My granddaughter was completely dependent on the love of her mother for the next spoonful of chocolate ice-cream; there was nothing that she could have done to earn or merit it. 

Who is in heaven? It has always been those among all of humanity who have had the same loving, trustful dependence on God that little children have for their parents, and who follow His path to salvation. 



Saturday, September 1, 2018

Christianity—Judaism—Islam

Sunday, September 2, 2018

A Reflection on The Letter of James 1:17, 27 N.A.B.

By: Larry T. Smith

In his book on the Letter of James, Catholic theologian Father Patrick J. Hartin
writes:

Of all the writings of the New Testament the Letter of James provides the closest link to Judaism and is an eternal reminder to Christians of their origins and roots within that heritage. This letter is a remarkable testimony to what Christians and Jews hold in common.

In the very next paragraph Father Hartin surprises some of us with:

The Letter of James also provides a bridge to the world of Islam. Everything in this letter resonates with Islam’s religious worldview and beliefs. Its focus on God as the one from whom all good comes and on whom all rely is central to Islam’s monotheistic vision.

The Letter of James Chapter 1, Verse 17 supports Father Hartin’s position:

 all good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change. 
- James 1:17 N.A.B.

Have we forgotten that all good things come from God; have we forgotten that they are not products of our own contrivances?

The Letter of James continues:

Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world.
James 1:27 N.A.B.

If we acknowledge that all good things are gifts from God, we must also admit that they are meant to be shared with the poor and vulnerable.

Last winter the leader of a Scripture study class stated that this is not only our personal responsibility, but all countries share the same responsibility. The ten most developed countries in the world are Australia, Canada, France, Germany, Italy, Japan, South Korea, Spain, the United Kingdom, and the United States; they have a mandate from God to share their good gifts with less fortunate countries wherever possible—with no strings attached. When that was said, a very Catholic and spiritual woman immediately jumped up and angrily grunted through clenched teeth, “But it’s ours! We shouldn’t just give it away!”

While it may seem counter to our present culture, we must never forget that the kingdom of God on earth, inaugurated by Jesus Christ, is universal—there are no national or international boundaries—all peoples are God’s children.

The kingdom of God on earth, about which we speak, came through the death and resurrection of His Son, not through barbarous force or undisguised displays of wealth which established the kingdoms of the world. Many of us, in our own day, are witnesses to the power of the kingdom of the risen Jesus to overthrow proud and oppressive regimes and to give hope to the humble and poor, and to do so with remarkable restraint, dignity, justice, and peace.

The seventh of the Themes of Catholic Social Teaching is the Option for the Poor and Vulnerable:

“A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgement in Matthew 25:31-46, and instructs us to put the needs of the poor and vulnerable first.”

We can and should rejoice that organizations such as Cross Catholic Outreach, Save the Children, Knights of Columbus, Doctors Without Borders, Habitat for Humanity, and a myriad of other charitable organizations reach out to the poor and vulnerable whenever conditions permit. Even so, there are still plenty of otherwise good Christians in our midst who insist, But it’s ours! We shouldn’t just give it away!

Dare we imagine a world in which a developed country like the United States would go to the leaders of a country whose people are suffering from drought and starvation and say, It is our duty to share the good gifts that we have received from God with you. We offer you, from our surplus, this stockpile of grain because your people are our brothers. How many loyal allies would such a country have? In reality, could that ever happen? Probably not, but individually we must remember that all people in the world are God’s children. Because, if we do not carry around love for our brothers, we might as well be carrying around a corpse.

Saturday, August 4, 2018

The Wisdom of Proverbs 13:20 for Our Children

Sunday, August 5th, 2018

A Reflection on The Letter to the Ephesians 4:17, 20-24 N.A.B.

By: Larry T

One of the most important life lessons we can teach our children is the ageless wisdom of Proverbs 13:20:

Walk with the wise and you will become wise,
but the companion of fools fares
badly
- Proverbs 13:20 N.A.B.

And, because it emphasizes using care in choosing the friends and people they associate with, we should repeat it to them often.

Understandably, this subject was weighing heavily on St. Paul’s mind as he composed his letter to the Ephesians and made this bold statement:

17 So I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds; 18 darkened in understanding, alienated from the life of God because of their ignorance, because of their hardness of heart, 19 they have become callous and have handed themselves over to licentiousness for the practice of every kind of impurity to excess. - Ephesians 4:17-19 N.A.B. 

If we are going to fully comprehend, “you must no longer live as the Gentiles do” we have to familiarize ourselves with the lifestyle of Ephesus at time of Paul’s writing. In the New Testament era Ephesus was the fourth largest city in the world, behind Rome, Alexandria, and Antioch. And it was home to one of the Seven Wonders of the Ancient World: the great temple of the Greek goddess Artemis (or Diana, according to her Roman name). Whereas Diana was worshiped in most Greek cities as a secondary deity, in Ephesus Diana was a prominent deity and worshipped as a fertility goddess. The Ephesians proudly and jealously claimed her as their own goddess. For over a thousand years Diana and her temple provided the focal point for the rich religious, economic, and cultural life of Ephesus. Part of the cult of Diana was the use of ritual prostitution whereby the devotee became joined with the goddess through her priestesses, thereby ensuring her favor throughout the year. So it was that educated prostitutes affiliated with Diana worship controlled the city. Beyond that, Ephesus was a hotbed of wizards, sorcerers, witches, astrologers, diviners of the entrails of animals and people who could read one's fortune by looking at the palm of one’s hand.

Such was the society from which Paul’s recently formed community of Jesus-followers emerged. Paul worried over the possibility that his converts might give in to the temptation of reverting back to the old ways of the Diana-followers, who by his description had given themselves over to “every kind of impurity to excess”. Doesn’t every parent worry that their child might get in with the wrong crowd? Therefore, even though his flock of believers had to remain physically integrated with the broader community which included nonbelievers and Diana-followers, they were to behave as true followers of Jesus. Does his concern echo Proverbs 13:20, Walk with the wise . . .?

In some respects, the modern society, that our children are thrust into is similar to Ephesus of St. Paul’s time, so parents need to equip them to cope with it, and the wisdom of Proverbs 13:20 can help.

What about adults? What value does the wisdom of Proverbs 13:20 have for an adult living in our modern society? Just last week the following headline appeared on the front page of our local newspaper: “Mom’s Boyfriend Arrested After 2-Year Old Suffers Skull Fracture”. Sadly, events like it seem to be commonplace in our society; when the initial shock of it fades away we can’t help but wonder, what was that Mom thinking.

“Walk with the wise and you will become wise, but the companion of fools fares badly.” We should repeat it and think it often, even bore our children with it.

And, for those of us wishing to advance in our own prayer life, Saint Theresa of Avila goes so far as to offer this bit of advice concerning companionship: “the soul should avoid a close association with evil and mediocre people and make it a point to mix with the good, . . .”

Saturday, June 30, 2018

Riches Beyond Our Wildest Dreams

Sunday, July 1st, 2018

A Reflection on 2 Corinthians 8:9 N.A.B.

By: Larry T. Smith

This Sunday we might focus our attention on 2 Corinthians, Chapter 8, Verse 9. Saint Paul writes:

For you know the gracious act of our Lord Jesus Christ, that though he was rich, for your sake he became poor, so that by his poverty you might become rich.


Because of God’s grace and the redeeming work of our Lord Jesus Christ we have riches beyond our wildest imaginations, But, we must proceed cautiously through life because the earthly world that we live in will make every effort to strip us of those riches and leave us penniless. This very old, Middle Eastern story illustrates the point:

In the very olden days there was a bankrupt merchant who resorted to swindling his customers and neighbors out of their hard earned money to pay his debts. This natural-born thief even managed to cheat many of the villagers out of their lifetime savings. Eventually he was found out and arrested and ordered to be imprisoned by the local judge. Even so, this thief didn’t change his ways. He immediately went to work on his fellow prisoners and managed to cheat them out of every cent in their pockets and their other meager possessions as well.

By and by the other prisoners appealed to the judge for protection from the scoundrel.


After some deliberation the judge decided to release the thief from prison to protect the other prisoners. Instead of being joyful, the thief objected and said, “This prison is my bread and butter. If you let me out, how will I live?”

The judge not only released him, but also hired town criers speaking ten different languages to make sure that every man in every town was aware of this man’s dishonesty and thievery.

According to the custom of that era the man was sat on a camel and walked around the village all day long. The cameleer, the owner of the camel, was already dreaming of the hay money he would earn. Town criers were screaming in ten different languages about how dishonest and thieving a man the merchant was. When night came and the cameleer said, “Enough! Give me my hay money,” the man said, “you fool, they are announcing in ten different languages that I am a dishonest man and a thief. What hay money? Are you not hearing what everyone else is?” 


Interesting story, but a bankrupt merchant, town criers, camels and cameleers? Is there a moral to this ages-old Middle Eastern story? What can we learn from it?

The thieving merchant is the worldly culture that we live in; it is a thief whose purpose is to strip us of the spiritual riches earned for us by the redeeming work of our Lord Jesus Christ and send us off penniless. The town criers announcing that the world is a thief in ten different languages are the prophets. Their messages are passed down to us through Holy Scripture—the Holy Bible—that has been translated into six hundred seventy languages. The New Testament alone has been translated into one thousand five hundred twenty languages and Bible portions or stories into one thousand one hundred twenty other languages. Thus, the prophets and evangelists continue to warn most of the civilized world about the thief. The cameleer represents those people who are fascinated by the positions, status and fortunes offered by the world.

The cameleers in our modern world are people who choose to ignore their spiritual wealth or were just never properly taught about it. But the price paid for it, as Saint Paul tells us, was high: as each fist pummeled Jesus’ face, as the skin on His innocent bare back was ripped open as He was being scourged, as the crown of thorns was jammed viciously down on top of His head, as His wrists and feet were nailed to the cross, His precious Blood was being spilled and He sank deeper and deeper into poverty so that we will be spiritually rich. This might be a good time to pause for a few minutes and give thought to just how much of our spiritual wealth was contained in even one single red drop of His priceless Blood.

Perhaps this is also a good time to reflect on the possibility that many of the horrific crimes being committed in our country and the world in general are by people who have fallen prey to the message being preached by the worldly culture that we live in. They have been taken in by the bankrupt merchant and become spiritually penniless, living out an empty and hollow existence.

If we choose to ignore the Old Testament prophets and the New Testament evangelists, the agony of Jesus’ Passion and poverty will have been for nothing; we, too, will then sink into spiritual destitution and hopelessness.