Several years ago
Charles Barkley, when confronted with the misdeeds of his private life,
famously quipped, “I’m not paid to be a role model. I’m paid to wreak havoc on the basketball
court.” He went on to rake in quite a
bundle of cash making an “I’m no role model” commercial with Nike. Many people felt, despite the appearance of
laudable honesty, Barkley’s posturing was a kind of excuse to escape
culpability for the bad example he sets for youth.
It’s
too bad that the young don’t have many prominent role models to follow these
days, especially since we all need a model to strive after. Many cultures practice or practiced a form of
education in which students chose a scholar and emulated his entire
lifestyle. This was true in China, where
philosophers were expected to be well-rounded human beings, and their students
tried to replicate their whole persona.
Thus, Confucius (Kong Fuzi) was a philosopher, martial artist,
poet, and more. Jewish rabbinical
training was similar, in which students would imitate every detail of their
Rabbi’s life, from the doctrines he taught to the way he ate, dressed, and
interacted with his wife.
There
is something profoundly wise about finding a person whose entire life is worth
emulating, rather than just his thinking—because if the master’s thought cannot
be successfully lived out, it isn’t worth embracing. Further, if the master himself can’t live out
his principles, there is probably something defective about him.
Many
Western philosophers—like Karl Marx, Jean-Jacques Rouseau, Friedrich Nietzsche—were
more or less disasters in their private life, and few people esteemed them who
knew them personally. Jesus was not like
this, but taught the integration of one’s inner person (one’s heart) with one’s
teaching (one’s speech). George W. Bush
was right, even if he may not have fully realized why, to refer to Jesus as “my
favorite philosopher.” A philosopher is
a “lover of Wisdom.” Surely Jesus did
love wisdom, but more than that, he was Wisdom incarnate. In this Sunday’s
Readings, Jesus shows himself to be the unparalleled practical philosopher,
giving us sound wisdom for how to live our lives.
1.
Our First Reading is Sir 27:4-7:
When
a sieve is shaken, the husks appear;
so do one's faults when one speaks.
As the test of what the potter molds is in the furnace,
so in tribulation is the test of the just.
The fruit of a tree shows the care it has had;
so too does one's speech disclose the bent of one's mind.
Praise no one before he speaks,
for it is then that people are tested.
so do one's faults when one speaks.
As the test of what the potter molds is in the furnace,
so in tribulation is the test of the just.
The fruit of a tree shows the care it has had;
so too does one's speech disclose the bent of one's mind.
Praise no one before he speaks,
for it is then that people are tested.
Sirach
is the last of the wisdom books in the Catholic order of the canon, and may be
regarded as a massive summation of the Israelite wisdom tradition composed c.
200 BC. In fact, Sirach is truly a
meditation on the entire body of Israel’s Scriptures from the perspective of wisdom, that is, the practical knowledge
of successful living. Because Sirach
provides such a useful digest of the moral message of the Old Testament
Scriptures, the early Church used it heavily in catechesis, earning it the name
“Ecclesiasticus,” that is, “the Church book.”
Sirach
is known by many names. The full title
of the book in antiquity, in Greek and probably Hebrew as well, was “The Wisdom
of Jesus the Son of Sirach” (cf. Sir 50:27).
A plethora of shortened titles in Hebrew, Greek, and Latin can be found
in the Fathers and the rabbis of antiquity, including “Wisdom,” “Wisdom of
Jesus,” “Book of Wisdom,” “Wisdom of Sirach,” “Proverbs of Jesus of Sirach,”
and others. The brief title ben Sira (“son of Sirach”) eventually
prevailed in the Jewish tradition, and this name is often used in scholarly
writing today, for the book and for its author.
As mentioned, the Latin tradition eventually bestowed on it the name
“Ecclesiasticus,” although St. Jerome’s title in the Vulgate was Liber Iesu Filii Sirach, “The Book of
Jesus son of Sirach.” Since any title
including “Wisdom” is easily confused with the Wisdom of Solomon, and
“Ecclesiasticus” with Ecclesiastes, the name “Sirach” has now become common in
modern Catholic discourse, and this is the title we will use below.
Sirach
was highly respected among the rabbis of antiquity, and citations can be found
in rabbinical literature where it is quoted as Scripture. Greek-speaking Jews in diaspora throughout
the Roman Empire also received it as inspired.
Despite the fact that it was originally written in Hebrew, however, it was
rejected from the rabbinic Jewish canon of Scripture, perhaps because it was
considered to have been written too late, after the age of prophetic
inspiration. Nonetheless, within the
Church, Sirach was received as canonical and was commonly quoted as Scripture
by many of the Fathers, even if it was omitted from some early lists of the
canon.
The Book of Proverbs was the literary
model for Jesus ben Sira, and like Proverbs, Sirach mixes long poems in praise
of Wisdom (e.g. Prov. 1:20-33; ch. 8; ch. 9; 31:10-31) with loosely-organized
collections of proverbs. Unlike
Proverbs, however, Sirach shows greater thematic unity, and an effort to group
proverbs by topic.
The basic macro-structure of Sirach
consists of poems in praise of wisdom that join together blocks of proverbial
instruction. There are three major
divisions of the book: a first collection of instruction for the young man
(chs. 1-23), a second collection of instruction for a mature man (ch. 24-43),
and a review of sacred history (chs. 44-50).
This First Reading comes from a
rambling collection of advice largely addressed to the more mature man who has
attained some measure of status and respect in society. This section is themed around assessing a
person on the basis of his or her speech, because one’s speech reveals the
inner person. The act of speech is understood as a test or tribulation that
reveals one’s virtue or vice. The
ancient sage would not deny that one can deceive through speech or make oneself
appear better than he really is; but this deception cannot be maintained indefinitely. Eventually, the character of a person will
show itself in their words.
P.
The Responsorial Psalm is Ps 92:2-3, 13-14, 15-16:
R.
(cf. 2a) Lord, it is good to give thanks to you.
It is good to give thanks to the LORD,
to sing praise to your name, Most High,
To proclaim your kindness at dawn
and your faithfulness throughout the night.
R. Lord, it is good to give thanks to you.
The just one shall flourish like the palm tree,
like a cedar of Lebanon shall he grow.
They that are planted in the house of the LORD
shall flourish in the courts of our God.
R. Lord, it is good to give thanks to you.
They shall bear fruit even in old age;
vigorous and sturdy shall they be,
Declaring how just is the LORD,
my rock, in whom there is no wrong.
R. Lord, it is good to give thanks to you.
It is good to give thanks to the LORD,
to sing praise to your name, Most High,
To proclaim your kindness at dawn
and your faithfulness throughout the night.
R. Lord, it is good to give thanks to you.
The just one shall flourish like the palm tree,
like a cedar of Lebanon shall he grow.
They that are planted in the house of the LORD
shall flourish in the courts of our God.
R. Lord, it is good to give thanks to you.
They shall bear fruit even in old age;
vigorous and sturdy shall they be,
Declaring how just is the LORD,
my rock, in whom there is no wrong.
R. Lord, it is good to give thanks to you.
The
best use of speech is to praise God. So
the man who “gives thanks to the LORD,” sings “praise to the name of the Most
High,” and “proclaims His kindness and faithfulness” throughout the day reveals
an inner person who is full of life because he shares in the life of God. Such a person is a veritable Tree of Life,
who maintains vigor and youth perpetually.
He practices a lifestyle of thanksgiving, a kind of “Eucharistic” life.
2.
The Second Reading is 1 Cor 15:54-58:
Brothers
and sisters:
When this which is corruptible clothes itself with incorruptibility
and this which is mortal clothes itself with immortality,
then the word that is written shall come about:
Death is swallowed up in victory.
Where, O death, is your victory?
Where, O death, is your sting?
The sting of death is sin,
and the power of sin is the law.
But thanks be to God who gives us the victory
through our Lord Jesus Christ.
Therefore, my beloved brothers and sisters,
be firm, steadfast, always fully devoted to the work of the Lord,
knowing that in the Lord your labor is not in vain.
When this which is corruptible clothes itself with incorruptibility
and this which is mortal clothes itself with immortality,
then the word that is written shall come about:
Death is swallowed up in victory.
Where, O death, is your victory?
Where, O death, is your sting?
The sting of death is sin,
and the power of sin is the law.
But thanks be to God who gives us the victory
through our Lord Jesus Christ.
Therefore, my beloved brothers and sisters,
be firm, steadfast, always fully devoted to the work of the Lord,
knowing that in the Lord your labor is not in vain.
St.
Paul reminds us that our hope is for eternal life, not just success in this
passing world. God’s speech has promised
us victory over death, and since his nature is true, his speech is true as
well, and can be trusted. Therefore,
there is no reason to become despairing or hopeless over the state of our lives
or the state of the world. All labor for
the Lord is not in vain—the smallest acts of kindness and love done for the
Lord will be remembered and rewarded.
This joyful thought should console us in the face of trials and suffering.
G. Our Gospel is Lk 6:39-45:
Jesus
told his disciples a parable,
"Can a blind person guide a blind person?
Will not both fall into a pit?
No disciple is superior to the teacher;
but when fully trained,
every disciple will be like his teacher.
"Can a blind person guide a blind person?
Will not both fall into a pit?
No disciple is superior to the teacher;
but when fully trained,
every disciple will be like his teacher.
Why do you notice the splinter in your brother's eye,
but do not perceive the wooden beam in your own?
How can you say to your brother,
'Brother, let me remove that splinter in your eye,'
when you do not even notice the wooden beam in your own eye?
You hypocrite! Remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter in your brother's eye.
"A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.
For every tree is known by its own fruit.
For people do not pick figs from thornbushes,
nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good,
but an evil person out of a store of evil produces evil;
for from the fullness of the heart the mouth speaks."
In
this Gospel, Jesus shows himself to be a wisdom teacher, instructing his
disciples with short, pithy aphorisms employing memorable examples and
word-pictures. The fountainhead of this
kind of instruction in Israel was Solomon, David’s first “son” or heir. Now Jesus, the ultimate son and heir of
David, surpasses Solomon in his ability to teach and communicate wisdom.
There
are three topics addressed in our Gospel: the importance of a teacher as a model;
the danger of hypocrisy; and the mark of a good person.
First,
Jesus stresses the importance of the role of a teacher as model. With few exceptions, students do not surpass
their teacher in knowledge and virtue.
Therefore, if the teacher is vicious to begin with, there is little hope
for the followers. This ought to be
instructive for those of us in Western culture, where we often follow the
principles taught by famous teachers (Spinoza, Darwin, Freud, Descartes,
Machiavelli, Rouseau, Marx, etc.) who were perverse and ignoble in their
personal lives. How can we expect society as a whole to be elevated by the
doctrines of men who themselves were so unsuccessful as human beings?
Secondly,
Jesus warns about the danger of falling into hypocrisy, with his metaphors of
the beam and the splinter in the eye. One could summarize Jesus’ teaching here
by saying that examination of conscience is necessary before fraternal
correction. We tend to be blind to
our own faults and hyperconscious of others.
We are aware of all the mitigating factors that go into our own
mistakes, but not those influencing others.
That’s why patience is in order before judging the actions of
others. We need to take care: Is my
irritation with my brother or sister due to my own issues, rather than his or
hers? I have I provoked my brother to
act the way he does by my own misbehavior?
Am I not seeing something relevant about this situation due to my own
self-interest? St. Josemaria recommended
checking with a mature third party who knows you both before making a fraternal
correction.
Finally,
Jesus advises on how to recognize a good from a bad person, and the key
distinguishing mark is very empirical: their fruits, which probably
means: “their words, deeds, and influence on other people.” At the
end of the parable Jesus singles out speech as an example of the “fruit” that a
person produces: “from the fullness of the heart the mouth speaks,” but “fruit”
is broader than simply words (as we can see from other passages in the Gospel),
and includes a person’s deeds and the effect they have on others and the whole
community.
St.
James seems to expand and expound on Jesus’ teaching in the third chapter of
his famous Epistle:
James 3:6 And the tongue is a fire. The
tongue is an unrighteous world among our members, staining the whole body,
setting on fire the cycle of nature, and set on fire by hell. 7
For every kind of beast and bird, of reptile and sea creature, can be tamed and
has been tamed by humankind, 8 but no human being can tame the
tongue — a restless evil, full of deadly poison. 9 With it we
bless the Lord and Father, and with it we curse men, who are made in the
likeness of God. 10 From the same mouth come blessing and cursing.
My brethren, this ought not to be so. 11 Does a spring pour forth
from the same opening fresh water and brackish? 12 Can a fig tree,
my brethren, yield olives, or a grapevine figs? No more can salt water yield
fresh.
The
point is, corrupt language is a sign of the corruption of the heart. This is reason for us to pause and
reflect. What characterizes my own
language? I admit that four years of
public high school in Hawaii had a detrimental effect on my speech habits, and
I’ve spent years struggling to undo what those years did. But language reflects the heart, and in turn
shapes the heart, which is why Jesus warns that at the judgment we will have to
give account of every careless word we’ve spoken. That is a sobering thought, and leads us to
reflect: do my words consistently honor God?
This would rule out angry, abusive, sarcastic, cutting, mocking, provocative,
salacious, ambiguous, and critical kinds of speech. St. Paul reminds us:
Eph. 5:3 But fornication and all impurity or
covetousness must not even be named among you, as is fitting among saints.
4 Let there be no filthiness, nor foolish words, nor vulgar talk, which
are not fitting; but instead let there be thanksgiving (eucharistia!).
5 Be sure of this, that no fornicator or impure man, or one who is
covetous (that is, an idolater), has any inheritance in the kingdom of Christ
and of God. 6 Let no one deceive you with empty words, for it is
because of these things that the wrath of God comes upon the sons of
disobedience.
Because
the second commandment forbids only the taking of the name of the Lord in vain,
some wrongfully have the idea that only false or vain swearing is a sin, and
other kinds of coarse or profane language are not technically sins. This is incorrect: there are many ways to sin
with words that do not involve misuse of the name of God or other holy
persons.
It's
not correct that “sticks and stones will break my bones, but words will never
hurt me.” Words often hurt much more
than sticks or stones. God created the
world through words, and as creatures in the image of God, our words, too, have
the power to influence reality. Let’s
pray this Sunday for a purification of our hearts through the Holy Spirit, so
that our speech, flowing from a pure heart, will be like a life-giving stream
of cool fresh water to those who hear it.
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