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.

One is only able to really appreciate the paradox Kempis illustrates (“troublesome and grievous” temptation should lead to one being “humbled, purified, and instructed”) when that person successfully overcomes that temptation (1,13).  Isaiah’s plea in today’s first reading (Is 58:7-10) to remove from oneself “false accusation and malicious speech.”  The reward for not giving into the temptation to do such: light rises, gloom fades.

Sin is gloom and darkness, holiness is light.  God is light.  Jesus is “the light of the world” (John 8:12).  Jesus is “the way and the truth and the life” (Jn 14:6).  When we overcome temptation and stop our habitual sin, we are open to be “humbled, purified, and instructed.”  We humble ourselves before God and others (no “false accusation” or “malicious speech”), we are purified through grace for the forgiveness of our sins, and we are instructed in the truth of the Gospel by being more open to it — the light exposes the dust and dirt on our souls and provides us the means to tidy up, thus removing obstacles to achieving holiness.  Through perseverance, in the end, and forever, we will enjoy this reality:

The city had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb. (Rev 21:23)

The Thirteenth Chapter of Book One of The Imitation of Christ is entitled, “Of Resisting Temptation” (1,13).  One of the lengthier chapters, appropriately it seems to me, because, as he says, life is filled with tribulation and temptation so we must learn how to deal with these and how to not give in to them.

In today’s first reading (I Kgs 3:4-13), we read of Solomon’s preparation for the throne.  As we see at the top of this post, God offered to give Solomon anything he wanted.  Apparently without hesitation, Solomon rightly recognizes that, because governing the Chosen People is such an overwhelming responsibility, and he is still a youth, he needs to be a great moral leader to the people.  He is granted that wisdom (only surpassed by Jesus in all of history) and very many material gifts as well.

Consider what we would do if given that same offer from God.  It would be a great temptation to ask for some material thing or help in some temporal matter, even something objectively good.  Solomon, per Kempis’s advice above, seems to not let the devil work on him for even a moment.  It is clear that Solomon already had plenty of wisdom coming into this situation, recognizing the magnitude of the responsibility that was now thrust upon him and what is most important for him to possess.

We can take a cue from Solomon.  It is certainly fine to petition the Lord for our earthly needs and the needs of others, although we should do this with great care as we wish to always ask for things pleasing to God.  But are we able to look beyond immediate needs and temporal matters to lasting gifts that lead to everlasting happiness for us and others?  In any case, we are wise to end with, “nevertheless, Thy will be done.”

Maybe the best answer ever to such a query from above was given by St. Thomas Aquinas in this episode:

“…Jesus in the crucifix speaks to St. Thomas and says, ‘You’ve written well of me, Thomas. What do you want as your reward?’ St. Thomas answered, ‘Non nisi te, Domine. Non nisi te.’ Nothing but you, Lord. Nothing but you.”

Solomon’s Prayer for Wisdom (c. 1655) Govaert Flinck

Kempis’s words (1,12) remind me of St. Augustine’s famous quote from the beginning of his Confessions: “You move us to delight in praising You; for You have made us for Yourself, and our hearts are restless until they rest in You.”  So often, others fail us, but God never will.  But even if were to receive all manner of well-wishes and consolations from our fellow man, it still would not fill the “God-sized hole,” as it is said, in the core of our beings.

John the Baptist found consolation in his predetermined role as precursor to the Christ.  He lived a hard life of prayer and fasting.  He told folks what they needed to hear, not what they wanted to hear.  He took on the religious leaders of his day with harsh words, certainly not making any friends there.  (It is an interesting study to read the accounts introducing John in all four Gospels: Mt 3, Mk 1:2-11, Lk 3:1-20, Jn 1:6-34)  Finally, he took on the putative king of the Jews, Herod, calling him out for his unlawful marriage to his sister-in-law.  This led to his arrest and death that is proclaimed in today’s Gospel (Mk 6:14-29).  He was content to live a difficult life, to be spurned, to be arrested, to be imprisoned, to be killed, if it was the will of God for him.  How comforted must he have been in his jail cell when he received confirmation that the one for whom his whole life was dedicated to prepare was the Messiah who was doing the good works that were promised of old of the one to be sent by God (Mt 11:2-6; see also Is 26:19; 29:18–19; 35:5–6; 61:1).

Whatever life brings us, if we live as we are supposed to, trying to honor God in our every thought, word, and deed, living for Him, then not only will we find true consolation in this life but lasting consolation in the next.  It is not always easy to see this amidst the trials and tribulations we encounter in this mortal coil, especially when our Faith brings us persecution, but we are to be brimming with confidence that our “reward will be great in Heaven” (Mt 5:12).

Head of St. John the Baptist (1507) Andrea Solario

An interesting article: “Where is the Head of Saint John the Baptist?“

Kempis begins his chapter on the value of adversity (1,12) with the words above.  “Trouble and adversities” are not things we should seek out or cause, but they inevitably come.  The measure of a person is how he deals with them and what he does with them.

Jesus, in today’s Gospel (Mk 6:7-13), sends out His closest collaborators two by two, giving them the power to preach powerfully, carry out miraculous healings, and perform exorcisms.  Despite this, knowing that not all will be open to the message and all that accompanies it, Jesus, through personal experience (remember yesterday’s reading?) forewarns them of the resistance they will encounter (see the headline).

The Twelve must have been feeling a mix of excitement and apprehension at the thought of going it alone.  Yes, they had been with Jesus for a while now and saw Him in action, but it is another matter whatsoever to be in the lead instead of in the background.  But they do go out and meet with success — and undoubtedly failure.  Can you imagine their conversations after being rejected?  A great message and the possibility of accompanying healings are met with disdain!  This may have happened frequently.  The temptation to fall into discouragement must have been present often.  This would have been an opportunity to for each of the Apostles to, as Kempis says, “enter into himself”: Why are they doing this at all and what does it ultimately mean for them?  Jesus later provides the “otherworldly” answer when they get a bit full of themselves, adjusting their focus:

[D]o not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven. (Lk 10:20)

We should also note that this approach to evangelization puts on display once again how the Lord honors our free will (and we are to do the same).  He could have, as we might say, “cast a spell” on them to be compliant.  He does not.  Love is freely given and must be freely returned.  Certainly, grace is made available, but only to the extent that we are open to it.

Jesus prayed and fasted for forty days before beginning His public ministry (Lk 4:1-13), demonstrating for the first of many times the necessity of these elements of our spiritual life in order for us to have any lasting success in our efforts to grow closer to Him and bring others with us.  We do “not place [our] hopes in anything of this world,” but recognize that God supplies the power and any “wins” we have are because of the power of grace.