In his chapter regarding how we are to deal with defects we note in others (1,16), Kempis devotes the last section to a proper attitude toward others.  So does James, who closes out the first chapter of his letter (1:19-27) with what at least one commentator calls an outline of the entire epistle: “everyone should be quick to hear, slow to speak, slow to anger.”

What is to be our approach to others?  Kempis tells us in the headline.  How do we do this well?  James says that we are to “bridle” our tongues.  What sort of example do we give as Christians if we do not listen attentively, then, using the power of speech wisely, in a limited way, and always to support, comfort, assist, or instruct.  Such words bring love and truth — something we all need.

We now move on to Chapter XVI of Book One of Kempis’s Imitation of Christ entitled, “Of Bearing the Defects of Others” (1,16).  A particularly challenging chapter that will hit many of us in our most sensitive area: the difficulty in putting up with others who rub us the wrong way while having little concern (or even acknowledgment) of the negative effect we have on our neighbors.

James begins today’s passage (1:12-18) with the words in the headline.  He goes on to say that temptation does not come from God but rather from one’s own desires.  Giving in to temptation can lead ultimately to spiritual death when sin is allowed to grow and fester.

As is so often the case in the Gospels, Jesus gives the premier example of persevering in the face of temptation.  The Christ faced much adversity in His public life, and even before, as we note in the time of His temptation as He prepared for His public ministry (Mt 4:1-11).  Forcefully rebuking the devil’s direct enticements, the Lord’s virtue was measured and He showed not frailty but what He truly is: a faithful servant fulfilling to the letter His Father’s will for Him.

The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.
— Martin Luther King, Jr.

Maybe the reverend doctor was a Kempis fan?  In any case, Dr. King nails it.  Adversity will come.  When it does, do we exhibit virtues such as generosity, kindness, and humility (see the seven capital virtues).  With apologies to Matthew Kelly, do we put forward the best version of ourselves in such circumstances?  It certainly can be difficult in the heat of the moment.  Persevering in overcoming temptation to vice and embracing virtue merits “the crown of life.”  Well worth any trouble we encounter here, don’t you think?

The Temptation of Christ by Simon Bening (c. 1483-1561)

Kempis closes his chapter on charity (1,15) with the words above, coming back to a frequent theme of his: the vanity of worldly things.

The closing sentence of today’s first reading (Jas 1:1-11) ties into this theme quite well.  The entire paragraph is excellent: the poor man should be happy in his circumstances (see Mt 5:3); the rich man should remember and embrace his lowliness since this life, too, will pass.  What does the wealthy person to which James refers lack?  Love (caritas).  He is too busy to notice the other and thus dooms himself.  I would be surprised if the writer of this letter did not have in mind Jesus’ story of Lazarus and the Rich Man (see Lk 16:19-31) when writing today’s Scripture.

Once again, Kempis and the sacred author together remind of us our duty to love one another (see Jn 13:34) and to not become attached to passing things that serve to turn us away from this “new commandment.”

I’m thrilled that we will be hearing plenty in the next couple of weeks from James, whose practical wisdom makes his epistle my favorite.

St. James the Less (c. 1595) by El Greco

Kempis’s very short chapter on charity is very rich in material, so we continue to explore it here (1,15).  The brief sentence in the headline culminates the connection he makes with love: the person who loves much does well what he does which means he cares for the good of others over any selfish desires he may harbor.

In today’s lengthy Gospel (Mt 5:17-37), Jesus has barely gotten past the Beatitudes, which kick off the Sermon on the Mount, when he ups the ante on what the people, and particularly the Pharisees, think they know about the fourth, fifth, and eighth commandments.  Adultery strictly a physical act?  No!  Murder results only in the end of this mortal coil?  No!  Swearing an oath is confined to courtroom maneuvering?  No!

Unjust anger, insults, lust, unlawful divorce, indiscriminate oath swearing all can result in lengthy imprisonment (purgatory) or the ultimate punishment (hell).  If the Beatitudes were not challenging enough, just continue to read this chapter to the end to understand the high standard to which the Lord holds us.

There is no room for selfishness in Jesus’ doctrine.  We obey and teach the commandments as much by our actions as by our words.  What better way to honor the “common good” than to do this.

The verse immediately preceding today’s Gospel follows:

[Y]our light must shine before others, that they may see your good deeds and glorify your heavenly Father.

It is only in enlightening others with the truth as manifested in our lives and the value we place on those whom we encounter that we can even approach meeting the daunting standard that Jesus sets for us in the closing sentence of this chapter of Matthew:

So be perfect, just as your heavenly Father is perfect. (v. 48)

Sermon on the Mount (1877) by Carl Bloch

Kempis begins his chapter on charity by emphasizing evil, then going on to contrast it with charity in that one sins when doing for others what is primarily meant to benefit oneself (IC 1,15).  We do no one any good when accommodating or pleasing others for personal benefit or accolades.

Today’s first reading relates a particularly appalling episode in the history of the Chosen People (1 Kgs 12:26-32; 13:33-34). Jeroboam was a trusted lieutenant of King Solomon who took over the ten tribes of the Northern Kingdom of Israel after Solomon’s death.  Concerned for his own well being, and undoubtedly envious that his people were still going to Jerusalem to worship, Jeroboam desires to shift the center of religious worship to his territory.  Reminiscent of the Golden Calf episode with Moses (Ex 32:1-29), this actually is at least twice as bad: not only should Jeroboam have heeded the devastation wrought the first time around (he surely knew of it because he uses the exact same words as Aaron did in addressing the people; he could have also considered Prov 28:10), but he makes two golden calves to make it particularly easy for folks to go and worship (not to mention making priests willy-nilly for convenience).  This all took place in the latter part of the tenth century B.C.; this was the beginning of the end of Israel as the decline continued culminating in its fall to the Assyrians. about two hundred years later, in 722 B.C.

I suspect that some grumbled at Jeroboam initially, but likely it did not take long for the people to find this new accommodation quite convenient.  This is a danger for us today, as well — maybe more so in America than ever before.  Accommodating the culture can certainly make life easier for us.  A society that enshrines evil in law and increasingly and openly applauds it in media and in the public square is difficult to go up against.  No question it is more convenient and much less trying to just go along to get along.  Even if we don’t outwardly agree with the problematic behavior, closing ourselves off to the world is not the answer either.  I’m reminded of the famous quote (see here for an interesting investigation of possible attributions):

The only thing necessary for the triumph of evil is that good men do nothing.

I would like to also appeal to Scripture to reinforce what this should lead us to:

My brothers, if anyone among you should stray from the truth and someone bring him back, he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins. (James 5:19-20)

Quite powerful.  And if we don’t “bring[] back a sinner from the error of his way”?  It doesn’t say, but it is worth seriously and frequently contemplating.  How important is every immortal soul?  Infinitely important to God; so it should be with us.  Are the potential eternal consequences of our silence, or worse our participation, regarding sin and evil, worth the lack of trouble it causes us or others?  Or do we rather “put ourselves out there,” on record as opposing our debased culture at every turn.  Let us consider this even more intently when we say these words in the Our Father:

your kingdom come, your will be done, on earth as in heaven (Mt 6:10)

We pray for this at every Mass, many times in the Rosary, and often in our personal devotions.  Do we mean it?  Are we willing to suffer persecution for it?  Or “for the love of man,” a very shallow and selfish attitude seeking easy favor from others, do we fall in line with the corrupt culture?  This is not being true to God or showing charity to our neighbor.

Illustration of Jeroboam setting up two golden calves, Bible Historiale, 1372.

Kempis calls for good works to be done with love, otherwise they do not benefit the doer (or the entire Body of Christ), even if that act is “little and contemptible” (a better translation for modern ears is “small and trivial”) (1,15).  A loving gift means that the giver is doing it for the right reasons (love of God and neighbor without expecting recompense) and the recipient gets the benefit of noting the intention and disposition of the benefactor and hopefully being moved by these.

In the case of today’s Gospel (Mk 7:31-37), there is no question of Jesus’ motivation in charitable works.  And, despite His admonition to tell no one, the healed man and the witnesses who brought Jesus this person (understandably) cannot contain themselves.  Thus, Jesus’ reputation as a miracle worker exploded, making His life more difficult, certainly, but I suspect He did not mind too much — Jesus was known to take pity on the people so He would not hesitate to lift them up in word and deed, even when they came in droves and pressed in on Him.  Recall this episode in Matthew:

Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness. At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd. (Mt 9:35-36)

Jesus’ expresses compassion for one deaf man and all the onlookers are blessed by it; and not only them, but also, undoubtedly, everyone back home, every visitor, every passer-by.  How “fruitful” (as Kempis puts it) did this one act become!

This is worth us keeping in mind as well.  Not that we should do things for show, or for accolades, or to gain fame and recognition, but because it is what we are called to do.  Even our “little” good works, done with great love, build up the Church (the Body of Christ alluded to earlier), often in ways unknown to us in this life.  No matter, because through our consistent faithfulness, we are ultimately able to

rejoice because your names are written in heaven (Lk 10:20).

Healing of a Deaf Mute (1425-1430) by unknown
(source: Ottheinrich-Bibel, Bayerische Staatsbibliothek, Cgm 8010)

Today we move on to the fifteenth chapter of Book One of The Imitation of Christ given the heading, “Of Works Done Out of Charity” (1,15).  When we consider who is the exemplar of “true and perfect charity,” as well as all virtues, of course we, like Kempis in his book, look to Jesus.

As we continue to work through Mark (7:24-30), we encounter the unusual interaction of the Lord with a Syrophoenician (Greek) woman.  His reputation as an exorcist precedes Him, and she wants relief for her possessed daughter.  Her plea is met with what come across as harsh and degrading words from Jesus.  Now, a basic hermeneutical principle for the faithful reader of the inspired Word of God is that if, in our reading, we come to the conclusion that Jesus has done something wrong, then Jesus doesn’t have the problem, we do.  Let me appeal to a fine commentary to show that what Jesus is illustrating is the plan for the spread of the Gospel as well as an opportunity for His interlocutor to demonstrate humility and perseverance:

dogs: often a derogatory term in the Bible, … Jesus uses it to illustrate the progress of the gospel; just as children are fed before pets, so the gospel is offered to Israel before the Gentiles.  The woman’s acceptance of this epithet reveals her humility, and her unwillingness to be turned away reveals her perseverance.
— Scott Hahn and Curtis Mitch. The Gospel of Mark (Ignatius Catholic Study Bible) (San Francisco: Ignatius, 2001), 30.

Jesus desires “that God be glorified in all things,” particularly how His plan of salvation is to be made known to all persons.  I propose that Jesus, knowing the woman’s heart, realized she would be up to the challenge He provides her with this strongly worded response, thus allowing her to become an example for all time, enshrined in Scripture, of what it means to be truly humble and persevering.

Her attitude is to be ours: asking meekly and repeatedly (see Lk 11:5-8ff) for undeserved charity from the Lord.  We then reflect this charity shown to us by giving to others unreservedly, not that we should get some personal gain (that will come in the next world if not this one), but, as was Jesus’ attitude, “that God be glorified in all things.”

The Woman of Canaan (1673-1678) by Michael Angelo Immenraet

Kempis concludes his chapter on rash judgment (1,14) with the wise words above.  A person who appeals to reason when coming to a negative quick judgment is neither enlightened, nor subject to the Lord, nor filled with ardent love.  We are to imitate Jesus in mercy (see Lk 23:34), not the devil in accusation (see Rev 12:10).  This contrast between judgment and mercy is best expressed by James in his epistle:

For the judgment is merciless to one who has not shown mercy; mercy triumphs over judgment. (Jas 2:13)

In expanding on what He meant (in the headline), Jesus, among many other sins, lists “malice, … envy, … arrogance” (from today’s Gospel, Mk 7:14-23).  Are these not often the cause of our snap judgments?  Thinking ourselves better than others or tearing others down in order to build ourselves up?  What is the proper disposition we are to maintain?  Well, we look to the last word of Kempis’s: love.  Love does not defile us or the other.  How is this made possible for us broken humans?  By relying “upon the power of Jesus Christ.”

Let us never stop begging for God’s mercy and grace — for ourselves and for others — to overcome the temptation to defile ourselves by defiling others.

Contemporary Jesus (2010) by Jerry Bacik

Today we move on to Book One, Chapter 14 of The Imitation of Christ: “Of Avoiding Rash Judgment,” a short, but powerful section on a matter to which it was easy for the Pharisees in today’s Gospel (and for us!) to fall prey (1,14).

In Mark 7:1-13, the religious leaders of Jerusalem are incredulous that some of Jesus’ disciples did not follow traditional prescriptions regarding hand washing before eating.  Jesus does not even address this particular accusation but rather quotes Scripture (Is 29:13) and in doing so indicts them of hypocrisy.  The issue isn’t the act of washing hands — then and now, most would agree it is a good idea to do so before handling food.  Rather, Jesus is questioning their hearts.  The Pharisees were infamous for adding their own rules to God’s law, ostensibly to safeguard it, but far too often to create loopholes for themselves while burdening the people (as noted here with qorban; also see Mt 23:4).

Consider that these religious leaders were following around Jesus.  They heard His teachings.  They saw the miracles and exorcisms.  They even witnessed Him raising  the dead.  And washing hand is their biggest issue?!  Verily, as Kempis says, “true judgment” was lost in them due to “private affection” (i.e., personal feeling).

The implications for us?  Let me quote from a favorite Mark commentary:

A religious piety which puts emphasis not on interior dedication to God but on outside observances, while the heart can all the time be remote from God and immersed in material things, is of very little value. — Josef Schmid. The Gospel According to Mark (The Regensburg New Testament) (Staten Island, NY: Alba House, 1968), 137.

We are sadly mistaken if we think some formulaic prayers or rituals guarantee us right standing with the Lord now or salvation ultimately.  Rather, “where your treasure is, there also will your heart be” (Mt 6:21).

A final aside, regarding tradition.  This passage is usually the first one folks go to who wish to contest the Catholic doctrine of Sacred Tradition.  But there is a radical difference between human tradition attested to in this reading and Divine Revelation as passed on and safeguarded by the Church (see the CCC and this article for more).

The Pharisees Question Jesus (1886-1894) by James Tissot

Kempis is not telling us anything we don’t know in the first line (above) of this chapter (1,13).  What he is endeavoring to do is to advise us on how we are to handle these inevitable and repeated challenges and difficulties.  What does he recommend?  Humility, perseverance, and prayer — that is: go to God.

Mark tells us again today of Jesus’ healing ministry (Mk 6:53-56).  The Lord’s reputation for miracles preceded Him quickly, as we can easily imagine.  So all those who were ill did whatever was necessary to be in His presence in the hopes of being made whole.

Three important lessons can be found here:

1. Per Kempis’s urging, we go to the Lord in our difficulties, as the crowds did.  Whether our challenges are physical, mental, psychological, or spiritual, we are to resort first to prayer.
2. “They … began to bring in the sick on mats” (v. 55).  The intercession of others is a powerful help in petitioning the Lord.  Let us not hesitate to ask others for help and prayers on our behalf and let us not hesitate to offer help and prayers on the behalf of all those whom we love (that is, hopefully, everyone).
3. “[A]s many as touched it were healed.”  The sick were taken to Jesus in full confidence that they would be made well.  Should we not have the same attitude?  And even if a particular healing is not meant for us, our trust in God will not be wasted if we end our plea with “but thy will be done” and mean it, thus effecting a healing of the soul.  A great heavenly award (see Mt 5:12) waits if we are humble, patient, and accepting of our lot for God’s sake.  And the wonderful Catholic teaching on redemptive suffering, in the end, makes it all worthwhile.