What Was Going Through Isaac's Mind?

After these things God tested Abraham, and said to him, “Abraham!”  And he said, “Here am I.”  He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you.”  And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and the knife.  So they went both of them together.  And Isaac said to his father Abraham, “My father!”  And he said, “Here am I, my son.” He said, “Behold, the fire and the wood; but where is the lamb for a burnt offering?” Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they went both of them together.  When they came to the place of which God had told him, Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.  Then Abraham put forth his hand, and took the knife to slay his son.  But the angel of the Lord called to him from heaven, and said, “Abraham, Abraham!”  And he said, “Here am I.”  He said, “Do not lay your hand on the lad or do anything to him; for, now, I know that you fear God, seeing you have not withheld your son, your only son, from me.”  And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns; and Abraham went and took the ram, and offered it up as a burnt offering instead of his son.^[1]  

            I have used the majority of this passage for the sake of clarity.  The section I want to focus upon—this being the Lenten season—is: Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and the knife.  So they went both of them together.  And Isaac said to his father Abraham, “My father!”  And he said, “Here am I, my son.” He said, “Behold, the fire and the wood; but where is the lamb for a burnt offering?” Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they went both of them together.  When they came to the place of which God had told him, Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.  Specifically, it is Isaac whom I desire to focus upon Isaac.

            First, let’s consider the age of Isaac at the time.  When we look at the first passover, we must assume that it would take a lot of wood for a burnt offering.  We arrive at this conclusion because God instructed Moses: “They shall eat the flesh that night, roasted; with unleavened bread and bitter herbs they shall eat it. Do not eat any of it raw or boiled with water, but roasted, its head with its legs and its inner parts,”^[2]  It would take more strength than what a mere lad could carry—what we would consider a lad.  “Jewish tradition believed him to be a grown man, either 25 (Josephus, Antiquities 1, 227) or 37 years old (Targum Neofiti at Ex 12:42).”[3]  

            Secondly, we must consider what might have been going through the mind of Isaac at the time this scene was playing out.  Fr. George Haydock ascertains that his father, Abraham, first “explained to him the will of God, to which Isaac gave his free consent--otherwise, being in the vigor of his youth, he might easily have hindered his aged father, who was 125 years old, from binding him.”^[4]  “The text does not specify Isaac’s age, only that he is old enough to talk and carry firewood. This would suggest that Isaac gave consent to be tied up and sacrificed, a notion found in ancient Jewish and Christian writings (Josephus, Antiquities 1, 232; 4 Maccabees 13:12; St. Clement of Rome, 1 Clement 31).”^[5]  In this willingness to die, as in many other particulars, he was a noble figure of Jesus Christ, who was offered because it was His will.”^[6]  St. Clement writes, “Isaac, with perfect confidence, as if knowing what was to happen”--some translate, “knowing what was to come”—"cheerfully yielded himself as a sacrifice.”^[7]  Was there fear in him at the time?  Probably, because that would be the natural human reaction?  Did he have the impulse to overpower his father and flee?  Probably.  Nevertheless, he resisted that impulse and fear and submitted to the desire of God and his father.  St. Ambrose concludes: “Isaac feared the Lord--as was indeed but natural in the son of Abraham--being subject also to his father to such an extent that he would not avoid death in opposition to his father’s will.”^[8] 

            Now, our passage tells us that Abraham laid him on the altar, upon the wood.  Abraham, being approximately 125 years old, probably did not have sufficient strength to pick up an adult male and lay him upon that wood.  Even if the altar was only a few inches above ground level, I can’t see him pushing his son onto the wood.  Therefore, Isaac, being bound and utilizing his father’s assistance--to avoid falling--laid himself upon the wood.  Because he was submitting to his father’s will that he upon the wood, Scripture is correct in saying that Abraham laid him there—since that was Abraham’s will.

            As his father raised the knife to slay him, what thoughts were going through Isaac’s mind?  He had to utilize his faith to overcome his fear.  He had to utilize his faith to prevent himself from rolling off the altar, kicking and screaming.  If he had done that, could Abraham have continued in his obedience to God?  Probably not.  Seeing the fear of his son, Abraham most likely would have relented from slaying him.  No, Isaac had to remain there willingly in order to aid his father.  Therefore, this necessitated that he utilize his faith in God to the utmost.  So, looking up to heaven, perhaps this was his thought: I kept my faith, even when I said,

“I am greatly afflicted”^[9]  Or could it have been: Precious in the sight of the Lord

is the death of his saints.^[10]  Perhaps, it was: O Lord, I am thy servant; I am thy servant, the son of thy handmaid.  Thou hast loosed my bonds.  I will offer to thee the sacrifice of thanksgiving

and call on the name of the Lord.^[11] 

(St. Francis embracing crucified Christ)

            I put forth these verses because those very well might have been the thoughts of our Lord during his Passion and crucifixion, and Isaac is a precursor of Jesus.  Tertullian writes, “…Isaac, when led by his father as a victim, and himself bearing his own ‘wood,’ was even at that early period pointing to Christ’s death; conceded, as He was, as a victim by the Father; carrying, as He did, the ‘wood’ of His own passion.  This ‘wood,’ again, Isaac the son of Abraham personally carried for his own sacrifice, when God had enjoined that he should be made a victim to Himself.”^[12]  Tertullian continues: “But, because these had been mysteries which were being kept for perfect fulfilment in the times of Christ, Isaac, on the one hand, with his ‘wood,’ was preserved, the ram being offered which was caught by the horns in the bramble.  Christ, on the other hand, in His time, carried His ‘wood’ on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head.  For … it behooved [Him] to be made a sacrifice on behalf of all Gentiles, who ‘was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth’ (for He, when Pilate interrogated Him, spoke nothing (cf. Mt. 27:11–14; Mk 15:1–5; Jn 19:8–12)), for ‘in humility His judgment was taken away’.”^[13]  

            We do not know what the future holds for us.  What we do know: We cannot walk in obedience, to the glory of God without faith.  We lack the fortitude, the courage, to do so.  What did St. Peter declare to our Lord?  “Even if I must die with you, I will not deny you.”^[14]  I do not think it is necessary to relate what he actually did do.  Not only did Peter declare this; likewise did all the other disciples: And so said all the disciples.^[15]  Hence, neither do we have the courage in and of ourselves; it is a gift of God.  Let us pray that God show us that we are nothing, make us see our nothingness.  When we are able to see this, then we will the greatness of God in us and how we rely upon him.  Only then can we do as St. Paul implores: I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.^[16]  Unconsciously, because we do no hold tenaciously to the word of God and the teachings of our faith, we yield our minds to the wisdom of the world for it sounds right, sounds good.  We relent to it, thinking it more wise than the word of God and teachings of the Church.  St. Paul warns us: Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect.^[17]  St. John, in his epistle, affirms: Do not love the world or the things in the world.  If anyone loves the world, love for the Father is not in him.  For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world.^[18]  If that was not enough, he later asserts: They are of the world, therefore what they say is of the world, and the world listens to them...^[19]  We know that we are of God, and the whole world is in the power of the evil one (emphasis added).^[20]   

            Now that it is the Lenten season, let us view ourselves as being the Ninevites, with only forty days before we are destroyed.  Let us confess our frailty and implore God to lead us away from “the world,” making us in the world but not of the world (cf. Jn 17:6-19).  Let us not think that we have the wisdom to differentiate; let us confess, once again, our nothingness and implore God’s help, with the intercession of the Blessed Virgin.

            I will conclude with a passage from the author to the Hebrews:  Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.  In your struggle against sin you have not yet resisted to the point of shedding your blood.  And have you forgotten the exhortation which addresses you as sons?  “My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him.  

For the Lord disciplines him whom he loves, and chastises every son whom he receives.”  

It is for discipline that you have to endure.  God is treating you as sons; for what son is there whom his father does not discipline?  If you are left without discipline, in which all have participated, then you are illegitimate children and not sons.  Besides this, we have had earthly fathers to discipline us and we respected them.  Shall we not much more be subject to the Father of spirits and live?  For they disciplined us for a short time at their pleasure, but he disciplines us for our good, that we may share his holiness.  For the moment, all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it.  Therefore, lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed.  Strive for peace with all men, and for the holiness without which no one will see the Lord.  See to it that no one fail to obtain the grace of God; that no “root of bitterness” spring up and cause trouble, and by it the many become defiled; that no one be immoral or irreligious like Esau, who sold his birthright for a single meal.  For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears…^[21]  See that you do not refuse him who is speaking.  For if they did not escape when they refused him who warned them on earth, much less shall we escape if we reject him who warns from heaven.^[22]

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^[1] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Ge 22:1-2, 6-9a, 10–13.

^[2] Ibid., Ex 12:8–9.

[3] Scott Hahn and Curtis Mitch, Genesis: With Introduction, Commentary, and Notes, eds. Revised Standard Version and Second Catholic Edition, The Ignatius Catholic Study Bible, (San Francisco: Ignatius Press, 2010), 45

^[4] George Leo Haydock, Haydock’s Catholic Bible Commentary, (New York: Edward Dunigan and Brother, 1859), Ge 22:9.

^[5] Scott Hahn and Curtis Mitch, Genesis: With Introduction, Commentary, and Notes, eds. Revised Standard Version and Second Catholic Edition, The Ignatius Catholic Study Bible, (San Francisco: Ignatius Press, 2010), 45.

^[6] George Leo Haydock, Haydock’s Catholic Bible Commentary, (New York: Edward Dunigan and Brother, 1859), Ge 22:9.

^[7] Clement of Rome, The Gospel of Peter, the Diatessaron of Tatian, the Apocalypse of Peter, the Visio Pauli, the Apocalypses of the Virgil and Sedrach, the Testament of Abraham, the Acts of Xanthippe and Polyxena, the Narrative of Zosimus, the Apology of Aristides, the Epistles of Clement (Complete Text), Origen’s Commentary on John, Books I-X, and Commentary on Matthew, Books I, II, and X-XIV, 1897, 9, 238.

^[8] Ambrose of Milan, St. Ambrose: Select Works and Letters, 1896, 10, 12.

^[9] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Ps 116:10.

^[10] Ibid., Ps 116:15.

^[11] Ibid., Ps 116:16–17.

^[12] Tertullian, Latin Christianity: Its Founder, Tertullian, 1885, 3, 170.

^[13] Ibid., 170–171.

^[14] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Mt 26:35.

^[15] Ibid., Mt 26:35.

^[16] Ibid., Ro 12:1.

^[17] Ibid., Ro 12:2.

^[18] Ibid., 1 Jn 2:15–16.

^[19] Ibid., 1 Jn 4:5.

^[20] Ibid., 1 Jn 5:19.

^[21] Ibid., Heb 12:3–17.

^[22] Ibid., Heb 12:25.

I Am a Leper

The Lord said to Moses and Aaron, “When a man has on the skin of his body a swelling or an eruption or a spot, and it turns into a leprous disease on the skin of his body, then he shall be brought to Aaron the priest or to one of his sons the priests…; he is a leprous man, he is unclean; the priest must pronounce him unclean; his disease is on his head.  “The leper who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease; he is unclean; he shall dwell alone in a habitation outside the camp.^[1]

            Let us put ourselves in this man’s place.  One day, he sees this redness, and a lump comes into his throat.  He observes it in the following days.  It progressively gets larger and larger.  Others are beginning to notice it.  He has no choice; he must go to the priests.  He is quarantined; and, after the quarantine, he is pronounced to be a leper.  His greatest fear has come to pass.  I would imagine it is much the same for many people who receive the dreaded diagnosis of cancer.  The proverbial carpet has been snatched out from under his feet.  The man will now be an outcast.  He must wear shabby clothes, have his hair unkempt, cover his mouth, and cry, “Unclean! Unclean!” in order that others may avoid him.

            Now, let us imagine that the next day another man presents himself to the priests; and, after his quarantine, he is given the same diagnosis.  He must endure the same dress, cover his mouth, and cry out the same words.  However, this man does something strange: He raises his eyes to heaven, and gives thanks to God.

            After he is cast out of the community as a result of his leprosy, he encounters the other man in our scenario.  The first man sees the other’s joyful spirit--not a ha-ha-ha, but a joyful disposition—and asks him, “How can you be so joyful?”  The other man responds, “Because God is expressing his love for me.”  This, at first blush, sounds ludicrous; however, when we ponder upon it, it can be the beginning of a melodious harmony.  He sees his detriment as a gift from God, a gift for his sake and the sake of others, to the glory of God.

            The man realizes that he is adam, dirt.  He deserves no good thing.  Everything he is or has, in some way, is given to him.  Even his intelligence is not his own; it was given to him.  He realizes that “nothing in the dispensation of God is found to be mean, and ignoble, and contemptible.  Such only occurs in man’s arrangement.”^[2]  Therefore, he sees his disease as a gift from God, to make him aware of his sinfulness, in order that his soul may be healed upon his repentance.  He, once again, raises his face to heaven, his eyes glowing, and exclaims, “Draw me after you; let us make haste.”^[3]  Such is his desire to be transformed into the likeness of the Lord.  He continues, “I am very dark, but comely.^[4]  At this point, we hear St. Francis de Sales intone, “Scruples arise from the memory of past sins; [therefore] she”—because the man is a bride of Christ—"says: I am black (but the integrity of her present conscience makes her add) but I am beautiful…”^[5]

            Now, in our passage, if we read the verses preceding it, it is clear that the author is referring to a literal spot on the person’s head.  However, it is the prevailing understanding that leprosy points us to sin.  This is not to suggest that those who had no leprosy were without mortal sin or venial sin.  The realization which should have come to mind to the non-leprous people was: This is my state also.  They were to realize that they were no better than the lepers—perhaps worse.  It was that the Lord chose the lepers to exhibit the condition of mankind.  It is for this reason that the second man rejoices.  He knew that, due to his sinfulness, he was deserving of every punishment possible, because he utilized his mind--which he was given to do the things God had predestined—to do as he pleased instead.  He understood that God is love; and, as a result of that, God had given him the disease out of love for him.  He realized that God was drawing him to repentance in order that they could have union together.  “I am very dark because of my sinfulness; but, because I a yielding to You, submitting myself to You, You see me as comely.”  The man realizes that, even when God punishes, he punishes because of His love.  “My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him.  For the Lord disciplines him whom he loves, and chastises every son whom he receives.”  It is for discipline that you have to endure. God is treating you as sons…”^[6]

            Now, receiving the news of illnesses is definitely not a consolation, but is a desolation.  Archbishop Martinez instructs us: “In addition to knowing desolation, we ought to love it.  Is not one of our duties to the Cross, no matter what it may be, to love it and to embrace it?  The attitude of St. Andrew toward the Cross ought to be the attitude of every Christian soul, and like him, we ought to say to it: ‘Hail, precious Cross, which has been so long a time desired and so intensely loved.  Receive in your arms the disciple of Him who effected His redemption on thee.’ To find our cross ought to be an occasion of joy for us, as it was for St. Andrew.  If we knew the value of the Cross, we would receive it with open arms, since it is Jesus Christ whom we receive on it.  Consequently, we ought to accept afflictions with love and gratitude to the degree that we are capable, since they are a gift from God, a great grace…  ‘If we have received good things at the hand of God, why should we not receive evil? (Job 2:10)’  And with greater reason, since they are evil only for our bodies; for the soul, they are favors, most precious favors.  As a general rule, we ought to receive from God’s hand all that He sends us, without reflecting on it and without regarding what He gives us.  And we ought to receive it with gratitude, for the sole reason that He gives it to us.”[7]

            The archbishop continues: “Let us suppose that our Lord should appear in our midst and give to each one of us a wrapped package.  I do not know what is in my package.  But is it not true that even before knowing its contents, I should receive it with great gratitude for the simple reason that He gives it to me and that it comes impregnated with His love?  This is the way we should always comport ourselves with respect to whatever Jesus ordains for us, and this is the way we would conduct ourselves if we had faith.  We ought to accept each day as He sends it to us.  It is a sealed package that He gives us, and it comes charged with His love. Why do we disquiet ourselves by asking whether today will be good or bad, whether it will be joyful or sorrowful?  One thing ought to suffice: the knowledge that Jesus sends it to us, and that it is a testimony of His love.  Will today come with temptations, with illnesses, with humiliations, with aridities?  This matters little, since it comes from God; that is enough.  If we had faith!”[8]

            Of course, the though might cross someone’s mind: If this is the case, why ask for healings?  Healings should enforce upon our minds that God is willing to forgive our sins.  On the other hand, if he is not willing to heal, this does not connote that he is not willing to forgive sins; it is because he is utilizing the continuing suffering for our salvation and the salvation of others, for perfection, for his glory.  And a leper came to him beseeching him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him, and said to him, “I will; be clean.”^[9]  We learn from the Venerable Bede: Moreover, [the leper] doubted of the will of the Lord, not as disbelieving His compassion but, as conscious of his own filth, he did not presume.  It goes on; ‘But Jesus, moved with compassion, put forth His hand and touched him and said unto him, I will, be thou clean.’  It is not, as many of the Latins think, to be taken to mean and read, I wish to cleanse you, but that Christ should say separately, ‘I will,’ and then command, ‘Be clean’.”[10]  In other words, if our Lord had said, “I will that you be clean,” it would mean that it is God’s will that all diseases be healed.  That is not the case.  Because God is love, it is better for humanity that not all diseases be healed.  This is not for evil, but for good, for the salvation of humanity.

            Archbishop Martinez boldly says: “I would be sure of the result, should this be said to any soul suffering from desolation: ‘God has sent you this trial, and He wishes you to bear it; but if you do not wish to do so, there is a way of being relieved of it.’  I repeat that I am sure of the result — namely, that no soul would dare to say, ‘Yes, deliver me from it.’  We are not able to reject crosses without opposing the will of God.  The least to do is to resolve to suffer, making a virtue of necessity.  If we accept the trial willingly, so much the better.  And if our acceptance is loving, wholehearted, and ardent, then it is best of all.  To the degree that we accept desolations willingly, to that degree will they be profitable to us.  Even in human things, it is better to suffer willingly than unwillingly.”[11]  St. Paul exhorts us, “Be imitators of me, as I am of Christ”^[12] – and we know how much the saintly apostle suffered from reading the Acts of the Apostles.

            Returning to Archbishop Martinez, he goes on to instruct us: “Does not experience teach that all of God’s favors humble, confound, and abase?  This self-abasement is the very essence of humility, love, and adoration.  Nor need privileged souls be too greatly concerned about not corresponding to grace” – (fear of not utilizing the grace that God has given an individual).  “To be sure, if anyone looks upon his own nothingness, there is great reason to fear; but, if he fixes his gaze on the goodness and the love of God, what is there to fear?  God gives ‘both to will and to accomplish;’ yes, even the correspondence with grace is a gift of God.  The soul that confides in Him will never be confounded, and He who enriches the soul with the treasures of His love will cause the soul to know how to profit from them.  Let not the espoused soul be fearful; her exaggerated fear will be displeasing to the divine Spouse.  Let her place in Him an absolute confidence, unlimited and unwavering.  Is He not able to protect her, even against her own baseness?  He is sufficiently powerful, and He loves her too much to allow her to be unfaithful.  Let her abandon herself completely to Him: to His will, to His graces, to His love.  Let her engrave deeply in her soul that golden motto from the Psalms: ‘Cast thy care upon the Lord, and He shall sustain thee (Ps 55:23).’  Cast upon Him even that care which seems so proper, that of being faithful to Him; and God will take care of everything.  Let the soul place in God’s hands even her own correspondence with grace; let her make Him accountable; let her make Him responsible for the use she ought to make of divine favors. Then He will take care of everything, since her confidence impels Him.[13] … The soul’s master, its interior director, its most faithful guide is the Holy Spirit.  To fulfill the designs of God, to unfold that very intense life that the soul already possesses, it need do nothing more than allow itself to be led by Him, follow His suggestions, and let itself be moved by His tender and powerful inspiration; and all this at one and the same time.  What can the soul fear in His hands?  It abandons itself, it gives way without resistance, without fear.  It can do all things in Him who strengthens it (Phil 4:13).”[14]

            Blessed is he whose transgression is forgiven, whose sin is covered.  Blessed is the man to whom the Lord imputes no iniquity, and in whose spirit there is no deceit.^[15]  I acknowledged my sin to thee, and I did not hide my iniquity; I said, “I will confess my transgressions to the Lord;” then thou didst forgive the guilt of my sin. Selah.^[16]  Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart!^[17]  It is for these reasons that the second leper in our scenario is able to rejoice in his leprosy.  Let us ask God for the grace to be likewise and, when we resist, to overcome our resistance.

            Archbishop Martinez relates a story that I think is appropriate for us: “Somewhere, either in history or in legend, I read that God once said to Tauler, that doctor of the Middle Ages, that He was going to give him a master of the spiritual life.  Tauler was to go to a certain church, and there at the door he would find this master.  Tauler went and encountered a miserable beggar covered with rags.  He greeted him and bade him good day.  The beggar answered him, assuring him that all his days were good since God sent all of them to him.  Tauler understood the deep spiritual doctrine that those words contained.  Truly, all days are good; but we judge them with a human measuring rod.  One day pleases us: what a precious day!  Another disgusts us: what a miserable day!  We err.  All days are good since, in each one of them, God proffers the gift of His love, giving to us what is most apt for our sanctification.”[18]

            Somewhere in my readings, I came across the Litany of Humility.  I do not recall where I copied it from, but I utilize it in my daily prayers.  In that we are approaching Lent and also since it is fitting with our topic, I will conclude with it.

O Jesus, meek and humble of heart,

Make my heart like yours.

From self-will, deliver me, O Lord.

From the desire of being esteemed, deliver me, O Lord.

From the desire of being loved, deliver me, O Lord.

From the desire of being extolled, deliver me, O Lord.

From the desire of being honored, deliver me, O Lord.

From the desire of being praised, deliver me, O Lord.

From the desire of being preferred to others, deliver me, O Lord.

From the desire of being consulted, deliver me, O Lord.

From the desire of being approved, deliver me, O Lord.

From the desire to be understood, deliver me, O Lord.

From the desire to be visited, deliver me, O Lord.

From the fear of being humiliated, deliver me, O Lord.

From the fear of being despised, deliver me, O Lord.

From the fear of suffering rebukes, deliver me, O Lord.

From the fear of being calumniated, deliver me, O Lord.

From the fear of being forgotten, deliver me, O Lord.

From the fear of being ridiculed, deliver me, O Lord.

From the fear of being suspected, deliver me, O Lord.

From the fear of being wronged, deliver me, O Lord.

From the fear of being abandoned, deliver me, O Lord.

From the fear of being refused, deliver me, O Lord.

That others may be loved more than I, Lord, grant me the grace to desire it.

That others may be esteemed more than I, Lord, grant me the grace to desire it.

That, in the opinion of the world, others may increase and I may decrease, Lord, grant me the grace to desire it.

That others may be chosen and I set aside, Lord, grant me the grace to desire it.

That others may be praised and I go unnoticed, Lord, grant me the grace to desire it.

That others may be preferred to me in everything, Lord, grant me the grace to desire it.

That others may become holier than I, provided that I may become as holy as I should, Lord, grant me the grace to desire it.

At being unknown and poor, Lord, I want to rejoice.

At being deprived of the natural perfections of body and mind, Lord, I want to rejoice.

When people do not think of me, Lord, I want to rejoice.

When they assign to me the meanest tasks, Lord, I want to rejoice.

When they do not even deign to make use of me, Lord, I want to rejoice.

When they never ask my opinion, Lord, I want to rejoice.

When they leave me at the lowest place, Lord, I want to rejoice.

When they never compliment me, Lord, I want to rejoice.

When they blame me in season and out of season, Lord, I want to rejoice.

Blessed are those who suffer persecution for justice’ sake,

For theirs is the kingdom of heaven.

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^[1] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Le 13:1-2, 44–46.

^[2] Tertullian, Latin Christianity: Its Founder, Tertullian, 1885, 3, 440.

^[3] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), So 1:4.

^[4] Ibid., So 1:5.

^[5] Francis de Sales, The Mystical Explanation of the Canticle of Canticles and The Depositions of St. Jane Frances de Chantal in the Cause of the Canonisation of St. Francis de Sales, Library of Francis de Sales, (London; New York; Cincinnati; Chicago: Burns and Oates; Benziger Brothers, 1908), 3.

^[6] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Heb 12:5–7.

[7] Martinez, Archbishop Luis M.; Worshipping a Hidden God (pp. 185-186). Sophia Institute Press. Kindle Edition.

[8] Ibid., pp. 186-187

^[9] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Mk 1:40–41.

[10] Aquinas, Thomas. Catena Aurea - Gospel of Mark - Enhanced Version (Kindle Locations 623-627). Christian Classics Ethereal Library. Kindle Edition

[11] Martinez, Archbishop Luis M.; Worshipping a Hidden God (p. 191). Sophia Institute Press. Kindle Edition.

^[12] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), 1 Co 11:1.

[13] Martinez, Archbishop Luis M.; Worshipping a Hidden God (pp. 212-214). Sophia Institute Press. Kindle Edition.

[14] Ibid., p. 220

^[15] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Ps 32:1–2.

^[16] Ibid., Ps 32:5.

^[17] Ibid., Ps 32:11.

[18] Martinez, Archbishop Luis M.; Worshipping a Hidden God (pp. 187-188). Sophia Institute Press. Kindle Edition.

King Solomon Loved Many Foreign Women

Now King Solomon loved many foreign women …  Solomon clung to these in love…  For, when Solomon was old, his wives turned away his heart after other gods; and his heart was not wholly true to the Lord his God, as was the heart of David his father.^[1]

            When our Lord, through his Church, has us hear (read) the historical passages from the Old Testament, many times I ask, “What is the significance of this passage to us today?”  This passage should cause us to tremble, making us realize how frail we are, how we must rely upon God to work in us, both to will and to work for his good pleasure.^[2]  King Solomon was the wisest man in the world; nevertheless, his heart was turned to other gods, and his heart was not wholly true to the Lord his God.  If this could occur to King Solomon, how easily is it for us to have our hearts turned from God and for our hearts to not be wholly true to God?  But how is this passage relevant to us?

            Of course, polygamy is against the law, so that is not relevant.  Also, it would be horribly wrong to point fingers at women.  Our blessed Mother is a woman, and we have many saints who are women.  Men can turn women’s hearts away from God just as easily as a woman can turn a man’s.  We read in Haydock’s commentary: “The wisdom which had been given to him (Solomon) entirely abandoned his heart, which the discipline even of the smallest tribulation had not guarded;” and then he quotes St. Gregory in his Pastoral, p. 3: “He (Solomon) had commenced his reign with an ardent desire of wisdom; and, when he had obtained it by spiritual love, he lost it by carnal affections.”^[3]  It is that which brings the passage close to home.  Carnal affections cause us to turn away from God.  King Solomon did not cease to believe in God; he just mixed other things with God—which necessitates an injustice to God.  Carnal affections involve any created thing.  It also involves yielding to the ideas and precepts of created beings, e.g. the ways of the world. 

            Oh, the subtlety and cleverness of the devil!  How closely he observes us to determine our weaknesses.  How clever indeed, to be able to entrap the wisest man in the world!  If he could ensnare King Solomon, how easy it is for him to entrap us. St. Aphrahat, the Persian Sage, cautions us: “For, my beloved, our adversary is skillful.  He that contends against us is crafty.  Against the brave and the renowned does he prepare himself, that they may be weakened.”^[4]  Tertullian writes: “No one is wise, no one is faithful, no one excels in dignity but the Christian; and no one is a Christian but he who perseveres even to the end (emphasis added) (Mt 10:22).”^[5]  However, we do not have to despair.  St. John Chrysostom instructs: “Human nature is a slippery thing, quick to be cheated, but quick also to recover from deceit; and as it speedily falls, so also does it readily rise.  For even that blessed man--I mean David the chosen king and prophet--after he had accomplished many good deeds, betrayed himself to be a man, for once he fell in love with a strange woman; nor did he stop there but he committed adultery on account of his passion; and he committed murder on account of his adultery.  But he did not try to inflict a third blow upon himself because he had already received two such heavy ones, but immediately hastened to the physician, and applied the remedies: fasting, tears, lamentation, constant prayer, frequent confession of the sin; and so, by these means, he propitiated God insomuch that he was restored to his former position, insomuch that after adultery and murder the memory of the father was able to shield the idolatry of the son.  For the son of this David, Solomon by name, was caught by the same snare as his father, and out of complaisance to women fell away from the God of his fathers.”^[6]  This encourages us to prayer, and is a great thing to keep in mind as we approach Lent.

            Blessed are they who observe justice, who do righteousness at all times!  But they mingled with the nations and learned to do as they did.^[7]  St. Augustine explains: “They of whose iniquities this Psalm speaks, when they had entered into that temporal land of promise, destroyed not the heathen, which the Lord commanded them (ver. 34), but were mingled among the heathen, and learned their works (ver. 35).”^[8]  To relate this to our day: After Baptism, we did not “destroy” all the sin in us by turning away from them.  Not only did we not completely turn away from them, we continued to “mingle” the world’s ways with God’s ways.  This is not just, is not right; therefore, we are committing injustices against God.  We are not wholeheartedly turned to God.  “The falling away (of Solomon) did not take place suddenly but gradually, as Solomon got old, and was not a complete renunciation of the worship of Jehovah, to whom he offered solemn sacrifices three times a year, and that certainly to the day of his death (1Ki 9:25), but consisted simply in the fact that his heart was no longer thoroughly devoted to the Lord (1Ki 11:4), and that he inclined towards the idols of his foreign wives and built them altars (1Ki 11:5-8); that is to say, it consisted merely in a syncretic mixture of Jehovah-worship and idolatry, by which the worship which should be paid solely and exclusively to the true God was not only injured but was even turned into idolatry itself, Jehovah the only true God being placed on a level with the worthless gods of the heathen.”^[9]  The Cambridge Bible for Schools and Colleges, commenting upon the phrase “perfect with the Lord,” states: “The language of the verse indicates, not that Solomon forsook for himself the worship of Jehovah, but that he was less earnest about it and allowed side-by-side with it the temples of heathen gods to be erected and their worship to be something more than tolerated, even perhaps abundantly supported from his means.”[10]  This appears to be the state of many Christians today.  We do not forsake the worship of God; however, we are not earnest about it; and allow side-by-side with it the “wisdom” of the world and its practices.  Our hearts are not totally set upon God.

            Now, we may believe that our hearts are totally set upon God; nevertheless, we are not the Judge of the state of our heart.  Satan is quick to entice us into thinking our hearts are good.  Archbishop Luis Martinez writes: “Certainly a person can possess God while he is attached to other things, but he cannot possess Him completely.  In such a soul, our Lord will hold the principal place, the place of honor; but He does not have complete possession, nor is He the sole master of that abode.  That soul is similar — pardon the comparison — to a guest-house.  Here abides one disordered affection, there another.  God, of course, dwells in the principal part of the house, and He has a certain dominion over it, but not an absolute dominion; for He is not able to do whatsoever He wishes, since the inopportune guests impede His absolute rule.”[11]  However, if a person is content in not desiring to possess God completely, does God hold the principal place?  Once again, we are not the JUDGE, the authority, who will decide that.  The archbishop goes on to say: “…It is indispensable that we root out every inordinate affection from our heart, because each one opposes love, hinders our perfect union with God, and gradually renders our soul fruitless.  Let us, then, enter into our heart.  Let us see if there is any bagatelle [trifle, nothing] there that is impeding our Lord from having full sway over us, and let us root it out ruthlessly.  If we do not discover anything or if we are not able to pluck it out, let us say to our Lord, ‘I must have some parasite in my heart, O Lord.  I do not know where it is, nor am I able to free myself of it.  But I place myself in [your] hands.  Come, O Lord, with [your] scalpel, or with [your] fire, or with whatever thing [you do] wish, to rid me of it.  Purify my heart, and dispose it for complete union with [yourself].”[12]  If our hearts are turned to God, we will desire to be in his likeness.  Children of God are the likeness of God.  Children of man are the likeness of fallen man.  To all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.^[13]  My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world. And by this we may be sure that we know him, if we keep his commandments. He who says “I know him” but disobeys his commandments is a liar, and the truth is not in him; but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him: he who says he abides in him ought to walk in the same way in which he walked.^[14]

            Holy Scripture does not state whether King Solomon, afterwards, turned his heart wholeheartedly back to God.  It is not for us to determine that.  It is enough for us to know that the danger exists, that we are not strong enough nor wise enough to keep ourselves from falling into the same state; therefore, we need to pray that God keep us.  Returning to Psalm 106: Then the anger of the Lord was kindled against his people, and he abhorred his heritage.^[15]  He gave them up to their enemies because of their injustice to him—although it very well may be that they did not realize their injustice because they were listening to the false prophets.  Nevertheless, their ignorance cannot be excused because truth was also being conveyed to them but the truth was not pleasant to them (reading the prophets in the Old Testament).  However, if we continue in the psalm: Nevertheless, he regarded their distress, when he heard their cry (emphasis added).  He remembered for their sake his covenant, and relented according to the abundance of his steadfast love.^[16]

            In conclusion, yes, we should fear and tremble as a result of what occurred to King Solomon, but we should not allow it to dismay us.  If we do not place confidence in ourselves, but in the One who can save us, He will make us to persevere.  We do this by constant prayer.  Therefore, my beloved, as you have always obeyed, so now … work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure.^[17]  Let us acknowledge that we have parasites in us, and ask God to remove them in any way he desires.  We know he will answer, for that is a prayer in accordance with his will: our salvation.

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^[1] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), 1 Ki 11:1–4.

^[2] Ibid., Php 2:13.

^[3] George Leo Haydock, Haydock’s Catholic Bible Commentary, (New York: Edward Dunigan and Brother, 1859), 1 Ki 11:4.

^[4] Aphrahat, Gregory the Great (Part II), Ephraim Syrus, Aphrahat, 1898, 13, 365.

^[5] Tertullian, Latin Christianity: Its Founder, Tertullian, 1885, 3, 244.

^[6] John Chrysostom, Saint Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statues, 1889, 9, 112.

^[7] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Ps 106:3, 35.

^[8] Augustine of Hippo, Saint Augustin: Expositions on the Book of Psalms, 1888, 8, 530.

[9] Keil and Delitzsch Commentary on the Old Testament, 1 Ki 11:1-13

[10] Cambridge University Press, The Cambridge Bible for Schools and Colleges, 1 Ki 11:4.

[11] Martinez, Archbishop Luis M., Worshipping a Hidden God (p. 24). Sophia Institute Press. Kindle Edition.

[12] Ibid., p. 35

^[13] Catholic Biblical Association (Great Britain), The Holy Bible: Revised Standard Version, Catholic Edition, (New York: National Council of Churches of Christ in the USA, 1994), Jn 1:12–13.

^[14] Ibid., 1 Jn 2:1–6.

^[15] Ibid., Ps 106:40.

^[16] Ibid., Ps 106:44–45.

^[17] Ibid., Php 2:12–13.