ἐλεέω (eleeo) “TO HAVE MERCY” - a WORD for THANKSGIVING DAY

From today’s Thanksgiving-Day Gospel:

“As he was entering a village, ten lepers met [Him]. They stood at a distance from Him and raised their voice, saying, “Jesus, Master! Have pity (ἐλέησον, eleeson) on us (Luke 17:11-12)!”

When 10 lepers saw Jesus and cried out “Have pity on us,” what were they expecting? It is a question worth asking because it can, among many points of interest, help us appreciate what pity or mercy meant in the time of Jesus and even more so help us to appreciate what it means ‘to give thanks’. The Greek verb ἐλεέω (eleeo), translated in today’s Gospel proclamation as [to] have pity, can also be rendered into English as “to have compassion” as well as “give, show, obtain or receive mercy” according to a variety of lexicons. But even with that information, it does not seem to give us a clear meaning of what it means ‘to pity’ or ‘to show mercy.’

ἐλεέω (eleeo), in early Greek usage, described a feeling (or an emotion) that responded to unfortunate events that befell another person or persons. Whatever the other person experienced, ἐλεέω (eleeo) clearly conveyed that things were not good. As a response, ἐλεέω (eleeo) furthermore implied, in the words of Jerry Seinfeld, “that’s a shame.” In other words, one recognized that what happened was bad AND I am happy, happy, happy that it did not happen to me! Certainly, decorum dictated that this aspect of ἐλεέω (eleeo)’s meaning was not voiced.

In time, ἐλεέω (eleeo) began to mean more than a feeling or emotion. It is hard to determine precisely and clearly, but some textual and historical evidence seems to suggest that ἐλεέω (eleeo) was influenced by Jewish life expressed by the Hebrew word hesed. In fact, when the Hebrew Scriptures were translated into Greek (the Septuagint), ἐλεέω (eleeo) was the Greek word used for hesed. But ἐλεέω (eleeo) at that time did not have the depth of meaning conveyed by hesed. Among the Jewish people, hesed was grounded in the context of relational living, regardless of whether or not the relationship was between or among equals. In other words, hesed factored into relationships whether one was speaking of God and humanity, friend to friend or a king and his slave. In these an other relationships, hesed acknowledged a connection among persons and because of that connection a person had to act - 'had to do hesed' when another person was in need. hesed, consequently, expressed action not emotion or feeling alone.

Thus by the time of Jesus’ Public Ministry, ἐλεέω (eleeo) was understood an action done to alleviate the burden that had befallen another person. ἐλεέω (eleeo) responded to what was judged a lack of some element necessary for life. It became clearer when this pointed to the corporal and spiritual works of mercy. Those who have no food, no companionship, no clothing do not want a sentiment or a feeling. People in those situations want food, companionship and clothing – to name only a few. People who are in need of forgiveness, comfort or prayer do not want ‘nice thoughts’ or a good intentions – they need forgiveness, comfort and prayer. It is the obligation of the disciple of Jesus to do all in his/her power to make it happen to the best of his/her grace-initiated and grace-assisted abilities. As far as Jesus is concerned, eternal life hangs in the balance – a point Archbishop Charles Chaput made bluntly in an interview when asked if there would be cutbacks on services to the poor: “If we don’t love the poor, and do all we can to improve their lot, we're going to go to Hell!”

So what did the 10 lepers want when they cried out to Jesus? No doubt, each of them wanted their skin cleansed and healed, just ask anyone with any type of skin affliction - it’s a ‘no-brainer.’ Yet Jesus knew they needed more – they needed a connection with Him (the Gift of Faith) which one of them was able to recognize because he was thankful.

Father all-powerful,
Your gifts of love are countless and
Your goodness infinite;
as we come before you on Thanksgiving Day
with gratitude for your kindness,
open our hearts to have concern
for every man, woman, and child,
so that we may share your gifts in loving service.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

Glory to You Father, Son and Holy Spirit:
as it was in the beginning is now
and will be forever. Amen. Alleluia!

Thanksgiving Day [United States of America]

“When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed...” (Luke 17:15.)

Saint Cyril of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

“Why did he not say, “I will, be cleansed,” as he did in the case of another leper, instead of commanding them to show themselves to the priests? It was because the law gave directions to this effect to those who were delivered from leprosy. It commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go as being already healed so that they might bear witness to the priests, the rulers of the Jews and always envious of his glory. They testified that wonderfully and beyond their hope, they had been delivered from their misfortune by Christ’s willing that they should be healed. He did not heal them first but sent them to the priests, because the priests knew the marks of leprosy and of its healing.” (Commentary on Luke, 113-116)

Collect

Father all-powerful,
Your gifts of love are countless
and Your goodness infinite;
as we come before You on Thanksgiving Day
with gratitude for Your kindness,
open our hearts to have concern
for every man, woman, and child,
so that we may share Your gifts
in loving service.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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If we are sheep, we overcome, if wolves, we are overcome

Saint John Chrysostom

Bishop and Father of the Church

An excerpt from Homily 33, On Matthew

Thursday of the Thirty-fourth Week in Ordinary Time

As long as we are sheep, we overcome and, though surrounded by countless wolves, we emerge victorious; but if we turn into wolves, we are overcome, for we lose the shepherd’s help. He, after all, feeds the sheep not wolves, and will abandon you if you do not let him show his power in you.

What he says is this: “Do not be upset that, as I send you out among the wolves, I bid you be as sheep and doves. I could have managed things quite differently and sent you, not to suffer evil nor to yield like sheep to the wolves, but to be fiercer than lions. But the way I have chosen is right. It will bring you greater praise and at the same time manifest my power.” That is what he told Paul: My grace is enough for you, for in weakness my power is made perfect. “I intend,” he says, “to deal the same way with you.” For, when he says, I am sending you out like sheep, he implies: “But do not therefore lose heart, for I know and am certain that no one will be able to overcome you.”

The Lord, however, does want them to contribute something, lest everything seem to be the work of grace, and they seem to win their reward without deserving it. Therefore he adds: You must be clever as snakes and innocent as doves. But, they may object, what good is our cleverness amid so many dangers? How can we be clever when tossed about by so many waves? However great the cleverness of the sheep as he stands among the wolves—so many wolves!—what can it accomplish? However great the innocence of the dove, what good does it do him, with so many hawks swooping upon him? To all this I say: Cleverness and innocence admittedly do these irrational creatures no good, but they can help you greatly.

What cleverness is the Lord requiring here? The cleverness of a snake. A snake will surrender everything and will put up no great resistance even if its body is being cut in pieces, provided it can save its head. So you, the Lord is saying, must surrender everything but your faith: money, body, even life itself. For faith is the head and the root; keep that, and though you lose all else, you will get it back in abundance. The Lord therefore counseled the disciples to be not simply clever or innocent; rather he joined the two qualities so that they become a genuine virtue. He insisted on the cleverness of the snake so that deadly wounds might be avoided, and he insisted on the innocence of the dove so that revenge might not be taken on those who injure or lay traps for you. Cleverness is useless without innocence.

Do not believe that this precept is beyond your power. More than anyone else, the Lord knows the true natures of created things; he knows that moderation, not a fierce defense, beats back a fierce attack.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Wednesday of the Thirty-fourth Week in Ordinary Time

“Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name...” (Luke 21:12.)

Saint Cyril of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

“Jesus gives them clear and evident signs of the time when the consummation of the world draws near. He says that there will be wars, turmoil, famines and epidemics everywhere. There will be terrors from heaven and great signs. As another Evangelist says, “All the stars shall fall, and the heaven be rolled up like a scroll, and its powers will be shaken.”

In the middle of this, the Savior places what refers to the capture of Jerusalem. He mixes the accounts together in both parts of the narrative. Before all these things, he says, “They will lay their hands on you and persecute you, delivering you up to synagogues and to prisons and bringing you before kings and rulers for my name’s sake. This will be a witness to you.” Before the times of consummation, the land of the Jews was taken captive, and the Roman armies overran it. They burned the temple, overthrew their national government, and stopped the means for legal worship. They no longer had sacrifices, now that the temple was destroyed. The country of the Jews together with Jerusalem itself was totally laid waste. Before these things happened, they persecuted the blessed disciples. They imprisoned them and had a part in unendurable trials. They brought the disciples before judges and sent them to kings. Paul was sent to Rome to Caesar.

Christ promises, however, that he will deliver them certainly and completely. He says that a hair of your head will not perish.” (Commentary on Luke, Homily 139)

Collect

Stir up the will of Your faithful,
we pray, O Lord,
that, striving more eagerly
to bring Your divine work to fruitful completion,
they may receive in greater measure
the healing remedies Your kindness bestows.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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Woe to the soul that does not have Christ dwelling in it

Saint Macarius

Bishop

An excerpt from Homily 28

Wednesday of the Thirty-fourth Week in Ordinary Time

When God was displeased with the Jews, he delivered Jerusalem to the enemy, and they were conquered by those who hated them; there were no more sacrifices or feasts. Likewise angered at a soul who had broken his commands, God handed it over to its enemies, who corrupted and totally dishonored it. When a house has no master living in it, it becomes dark, vile and contemptible, choked with filth and disgusting refuse. So too is a soul which has lost its master, who once rejoiced there with his angels. This soul is darkened with sin, its desires are degraded, and it knows nothing but shame.

Woe to the path that is not walked on, or along which the voices of men are not heard, for then it becomes the haunt of wild animals. Woe to the soul if the Lord does not walk within it to banish with his voice the spiritual beasts of sin. Woe to the house where no master dwells, to the field where no farmer works, to the pilotless ship, storm-tossed and sinking. Woe to the soul without Christ as its true pilot; drifting in the darkness, buffeted by the waves of passion, storm-tossed at the mercy of evil spirits, its end is destruction. Woe to the soul that does not have Christ to cultivate it with care to produce the good fruit of the Holy Spirit. Left to itself, it is choked with thorns and thistles; instead of fruit it produces only what is fit for burning. Woe to the soul that does not have Christ dwelling in it; deserted and foul with the filth of the passions, it becomes a haven for all the vices.

When a farmer prepares to till the soil he must put on clothing and use tools that are suitable. So Christ, our heavenly king, came to till the soil of mankind devastated by sin. He assumed a body and, using the cross as his ploughshare, cultivated the barren soul of man. He removed the thorns and thistles which are the evil spirits and pulled up the weeds of sin. Into the fire he cast the straw of wickedness. And when he had ploughed the soul with the wood of the cross, he planted in it a most lovely garden of the Spirit, that could produce for its Lord and God the sweetest and most pleasant fruit of every kind.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Memorial of Saint Andrew Dung-Lac, Priest, and Companions, Martyrs

“While some people were speaking about how the temple was adorned with costly stones and votive offerings, he said...” (Luke 21:5.)

Saint Augustine of Hippo comments on this verse from the First Reading proclaimed during today’s Mass:

“The future signs that are foretold in the Gospel according to Luke are the same as those in Matthew and Mark. These three tell how the Lord answered his disciples. They asked him when the events that he had foretold of the destruction of the temple would happen. They also asked him what was to be the sign of his coming and of the end of the world. There is no discrepancy in the Gospels as to facts, although one tells one detail that another passes over or describes differently. They rather supplement each other when they are compared, and they thus give direction to the mind of the reader. It would take too long to discuss them all now. The Lord answered their questions by telling what was to happen from that time on: the destruction of Jerusalem that prompted their inquiry, and his coming in the church in which he does not cease to dwell until the end. Christ is recognized when he comes to his own, while his members are daily born. He said of this coming, “Hereafter you shall see the Son of man coming in the clouds.” (Letter 199)

Collect

O God,
source and origin of all fatherhood,
who kept the Martyrs
Saint Andrew Dung-Lac and his companions
faithful to the Cross of your Son,
even to the shedding of their blood,
grant, through their intercession,
that, spreading your love
among our brothers and sisters,
we may be your children both in name and in truth.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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The martyrs’ share in Christ’s victory

Saint Paul Le-Bao-Tinh

Priest

An excerpt from Letter to the Seminarians of Ke-Vinh

Memorial of Saint Andrew Dung-Lac, Priest, and Companions, Martyrs

I, Paul, in chains for the name of Christ, wish to relate to you the trials besetting me daily, in order that you may be inflamed with love for God and join with me in his praises, for his mercy is for ever. The prison here is a true image of everlasting hell: to cruel tortures of every kind—shackles, iron chains, manacles—are added hatred, vengeance, calumnies, obscene speech, quarrels, evil acts, swearing, curses, as well as anguish and grief. But the God who once freed the three children from the fiery furnace is with me always; he has delivered me from these tribulations and made them sweet, for his mercy is for ever.

In the midst of these torments, which usually terrify others, I am, by the grace of God, full of joy and gladness, because I am not alone—Christ is with me.

Our Master bears the whole weight of the cross, leaving me only the tiniest, last bit. He is not a mere onlooker in my struggle, but a contestant and the victor and champion in the whole battle. Therefore upon his head is placed the crown of victory, and his members also share in his glory.

How am I to bear with the spectacle, as each day I see emperors, mandarins, and their retinue blaspheming your holy name, O Lord, who are enthroned above the Cherubim and Seraphim? Behold, the pagans have trodden your cross underfoot! Where is your glory? As I see all this, I would, in the ardent love I have for you, prefer to be torn limb from limb and to die as a witness to your love.

O Lord, show your power, save me, sustain me, that in my infirmity your power may be shown and may be glorified before the nations; grant that I may not grow weak along the way, and so allow your enemies to hold their heads up in pride.

Beloved brothers, as you hear all these things may you give endless thanks in joy to God, from whom every good proceeds; bless the Lord with me, for his mercy is for ever. My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior, for he has looked with favor on his lowly servant and from this day all generations will call me blessed, for his mercy is for ever.

O praise the Lord, all you nations, acclaim him all you peoples, for God chose what is weak in the world to confound the strong, God chose what is low and despised to confound the noble. Through my mouth he has confused the philosophers who are disciples of the wise of this world, for his mercy is for ever.

I write these things to you in order that your faith and mine may be united. In the midst of this storm I cast my anchor toward the throne of God, the anchor that is the lively home in my heart.

Beloved brothers, for your part so run that you may attain the crown, put on the breastplate of faith and take up the weapons of Christ for the right hand and for the left, as my patron Saint Paul has taught us. It is better for you to enter life with one eye or crippled than, with all your members intact, to be cast away.

Come to my aid with your prayers, that I may have the strength to fight according to the law, and indeed to fight the good fight and to fight until the end and so finish the race. We may not again see each other in this life, but we will have the happiness of seeing each other again in the world to come, when, standing at the throne of the spotless Lamb, we will together join in singing his praises and exult for ever in the joy of our triumph. Amen.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Jesus: a King Who creates life

εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”

“When the Son of Man comes in his glory (ἐν τῇ δόξῃ αὐτοῦ, en the doxe autou), and all the angels with him, he will sit upon his glorious throne, and all the nations (πάντα τὰ ἔθνη, panta ta ethne) will be assembled before him. And he will separate (ἀφορίσει, aphorisei) them one from another, as a shepherd separates (ἀφορίζει, aphorizei) the sheep from the goats.”

(Matthew 25:31-32.)

θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)

For the past few weeks, we have heard about kings, masters, landowners and grooms going, coming and definitely delayed. We have listened to accounts urging particular mindsets and behaviors while awaiting the master’s return. As we gather this Sunday under the aegis of Jesus Christ our Savior King, the goings, comings and delays cease. The Son of Man, gloriously enthroned with His angels upon His return, initiates a particular work triggered by his return that is popularly known as the ‘Last Judgment.’ A close reading of the Sacred Text, however, finds no mention of the word judgment, only the word separate. Judgment or ‘Last Judgment’ certainly does no harm to the salvific truth of this last discourse in the Matthean Gospel. But in a world that has grown inordinately hypersensitive to the word judgment, there is a risk of casually dismissing the insight of this Gospel episode.

Along these lines, it is important not to miss the imperative that Jesus sounds when it comes to alleviating the burden(s) that a fellow person carries. In this teaching, how one responds to a person in need is the fulcrum point of salvation, hence the imperatives: feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, care for the ill and visit the imprisoned are the actions on which salvation is balanced and ultimately hinged. True, actions of feeding, slaking, clothing, caring and visiting were concrete expressions of hospitality in the Ancient Near East. More than simply a ‘nice sentiment,’ hospitality was a virtue upon which life itself flourished or decayed to the point of death. In a world where water, food, clothing (protection) and connections with other were not guaranteed, the generously hospitable offer of these staples became a matter of life triumphing over death (see Genesis 18:1-15). The fact that humans literally hold the life of another human in one’s hand is an awesome responsibility. Jesus’ audience – both Jew and Gentile (hence the assembly of “all the nations (πάντα τὰ ἔθνη)”) – would have known this message. This is, what one might call, a universal ethic. No matter what one believes/doesn’t believes, practices/doesn’t practice; no matter what one’s worldview is: EVERYONE (whether one believes it or not) will have to give an accounting for how one tended to the needs of her or his sister or brother. Feeding, slaking, clothing, welcoming, caring and visiting are not actions for a select few. All – by virtue of being human – MUST do these corporal works of mercy.

So what happens when a person or a community feeds the hungry, gives drink to the thirsty, clothes the naked, welcomes the stranger, cares for the ill and visits the imprisoned? In the end, he or she is separated. The work of feeding, etc. puts one in a ‘different place’ because the work of separation is essentially rooted in Creation. Separation in this context is a Divine work that breathes and brings forth life. It is the complement to God creating from nothing (creatio ex nihilo). The Greek verb to separate (ἀφορίζω, aphorizo) is not a dividing in an evil or diabolic way. This verb describes the action of establishing boundaries in the created order so that life in the created order may flourish. Sometimes, the separating is between goods (e.g. in Genesis 1:7, separating water above the dome from water below). Other times, as in this Sunday’s Gospel, the separating is between actions that enable life from actions (or lack thereof) that cause death. Either way, separating – particularly in the end – is about life.

One may conclude therefore that if separating is about life and ultimately the Life given by the Creator, then the actions connected to separating are creative as well. Omitting this work from one’s life, puts one in another place – a place of no creation, a place of no life, a place of death. Thus feeding, slaking, clothing, welcoming, caring and visiting are creative actions and ways in which humanity now participates in God the Father’s ongoing plan of creation that looks to the saving fulfillment in Jesus Christ. Engaging with Jesus in these works “places” or puts one on the side of life; a life that ultimately is a loving and eternal communion with Father, Son, Holy Spirit and all the holy ones.

Collect

Almighty ever-living God,
Whose will is to restore all things
in Your beloved Son,
the King of the universe,
grant, we pray,
that the whole creation, set free from slavery,
may render Your majesty service
and ceaselessly proclaim Your praise.
Through our Lord Jesus Christ, Your Son,
who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

Your kingdom come

Origen of Alexandria

Priest, Ancient Christian Writer and Martyr

An excerpt from On Prayer (Chapter 25)

Solemnity of Our Lord Jesus Christ, King of the Universe

The kingdom of God, in the words of our Lord and Savior, does not come for all to see; nor shall they say: Behold, here it is, or behold, there it is; but the kingdom of God is within us, for the word of God is very near, in our mouth and in our heart. Thus it is clear that he who prays for the coming of God’s kingdom prays rightly to have it within himself, that there it might grow and bear fruit and become perfect. For God reigns in each of his holy ones. Anyone who is holy obeys the spiritual laws of God, who dwells in him as in a well-ordered city. The Father is present in the perfect soul, and with him Christ reigns, according to the words: We shall come to him and make our home with him.

Thus the kingdom of God within us, as we continue to make progress, will reach its highest point when the Apostle’s words are fulfilled, and Christ, having subjected all his enemies to himself, will hand over his kingdom to God the Father, that God may be all in all. Therefore, let us pray unceasingly with that disposition of soul which the Word may make divine, saying to our Father who is in heaven: Hallowed be your name; your kingdom come.

Note this too about the kingdom of God. It is not a sharing of justice with iniquity, nor a society of light with darkness, nor a meeting of Christ with Belial. The kingdom of God cannot exist alongside the reign of sin.

Therefore, if we wish God to reign in us, in no way should sin reign in our mortal body; rather we should mortify our members which are upon the earth and bear fruit in the Spirit. There should be in us a kind of spiritual paradise where God may walk and be our sole ruler with his Christ. In us the Lord will sit at the right hand of that spiritual power which we wish to receive. And he will sit there until all his enemies who are within us become his footstool, and every principality, power and virtue in us is cast out.

All this can happen in each one of us, and the last enemy, death, can be destroyed; then Christ will say in us: O death, where is your sting? O hell, where is your victory? And so what is corruptible in us must be clothed with holiness and incorruptibility; and what is mortal must be clothed, now that death has been conquered, in the Father’s immortality. Then God will reign in us, and we shall enjoy even now the blessings of rebirth and resurrection.

Reflection on today's Gospel

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Memorial of the Presentation of the Blessed Virgin Mary

“That the dead will rise even Moses made known in the passage about the bush, when he called ‘Lord’ the God of Abraham, the God of Isaac, and the God of Jacob...” (Luke 20:37.)

Saint Cyril of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

“The Savior also demonstrated the great ignorance of the Sadducees by bringing forward their own leader Moses, who was clearly acquainted with the resurrection of the dead. He set God before us saying in the bush, “I am the God of Abraham, and the God of Isaac and the God of Jacob.” Of whom is he God, if, according to their argument, these have ceased to live? He is the God of the living. They certainly will rise when his almighty right hand brings them and all that are on the earth there.

For people not to believe that this will happen is worthy perhaps of the ignorance of the Sadducees, but it is altogether unworthy of those who love Christ. We believe in him who says, “I am the resurrection and the life.” He will raise the dead suddenly, in the twinkling of an eye, and at the last trumpet. It shall sound, the dead in Christ shall rise incorruptible, and we shall be changed. For Christ our common Savior will transfer us into incorruption, glory and to an incorruptible life.” (Commentary on Luke, Homily 136)

Collect

As we venerate the glorious memory
of the most holy Virgin Mary,
grant, we pray, O Lord, through her intercession,
that we, too, may merit to receive
from the fullness of your grace.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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