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Friday, October 18, 2013

Living Like We Say He Is

Several years ago I wrote and published my first book "We Believe: Forty Meditations on the Nicene Creed." I have been very slow in revising it to reflect the current Nicene Creed statement of faith. I've been slow because I've been lazy. I could have offered other excuses, but that's what they'd be. Excuses.  Life has taken me along different routes, and I just haven't taken the requisite time to update my first book.  But here is what will one day become part of the revised book.

[Jesus] said to them, “But who do you say that I am?”  Simon Peter answered, “You are the Christ, the son of the living God” (Matthew 16:15-16).

Nicene Creed Statement: I believe in one God, the Father Almighty, creator of heaven and earth . . ..”

For the seven years I recited the Nicene Creed as a Catholic (I came into the Catholic Church in 2005), I liked saying “We believe.” As a Jewish Christian, I understand the value of the communal proclamation of faith. For thousands of years my people have made similar proclamation each Sabbath when they recite the cornerstone text of our faith: Sh’ma Yisrael, Adonai Elohenu, Adonai echod.  And for millennia, whether persecuted and ostracized to shtetls, or welcomed into towns or cities, Jews have anchored themselves to one another as much for protection as for self-identity.
Christianity, like its Jewish root, is a communal faith. The Lord Jesus said it first: “I will build my Church.” The Greek word used here – ekklessia – denotes those who are called out of the world and into God’s special community. Jesus did not establish a maverick faith wherein everyone does what is right in his or her own eyes. Anyone with a cursory knowledge of Israel’s history during the Period of the Judges understands how maverick faith leads to disastrous outcomes.

But long before the Church revised the English translation of the Creed in 2012 to better reflect its original “I believe,” I knew the communal ‘We’ in the Creed had potential to rob the community of the personal faith of ‘I’. Without individuals, there would be no community, and without individual faith, the community becomes little more than a religious shell.

The Lord Jesus went out of his way to teach the crowds about the one lost sheep, the one lost coin, the one lost son. He left the throng to find the one demoniac, the one leper, the one lame. He singled out Zaccheus in the sycamore tree, the woman at the well, the tax collector at the table. “My sheep hear My voice”, Jesus said, “and I call them by name.” Yumiko, Ethan, Dakshi, Oksana, Jose, Deloris, Michael . . . .  God calls each of us by name to become part of the community of “those who are called out.”

Perhaps one of the clearest examples of the importance of individual faith can be found in the sixth chapter of 2 Maccabees. By the time of its writing, the Jewish people had been living under Greek domination for more than three centuries. Many had already thrown away the ancient faith passed down from Moses for Greek philosophy, culture and lifestyle. Then, a little more than 160 years before Mary and Joseph laid their Baby in the manger, a Greek politician by the name of Antiochus determined to force the remaining Jews in his realm, under pain of death, to abandon their religion and practices. To expedite their apostasy, he profaned the Jewish Temple, “so that the altar was covered with abominable offerings prohibited by the laws” (2 Maccabees 6:5). He prohibited their celebrations of the Sabbath and their feasts. He made it a crime worthy of torture to even admit to being Jewish.

Enter Eleazar, the elderly Jewish scribe. When brought before the court and forced to eat unclean meat, Eleazar made unambiguous his choice to serve God rather than man. He refused to join the common culture of the day, preferring death than defilement.
But that’s not the end of the story of his personal faith.

Those in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring his own provisions that he could legitimately eat, and only to pretend to eat the sacrificial meat prescribed by the king. Thus he would escape death, and be treated kindly because of his old friendship with them.

Eleazar, however, would have none of that charade. He answered, “At our age it would be unbecoming to make such a pretense; many of the young would think the ninety-year-old Eleazar had gone over to an alien religion. If I dissemble to gain a brief moment of life, they would be led astray by me, while I would bring defilement and dishonor on my old age.

He then added, “Even if, for the time being, I avoid human punishment, I shall never, whether alive or dead, escape the hand of the Almighty. Therefore, by bravely giving up life now, I will prove myself worthy of my old age, and I will leave to the young a noble example of how to die willingly and nobly for the revered and holy laws.”

When we recite with those around us the words of the Nicene Creed, “I believe” we proclaim with Eleazar and with all the faithful martyrs who chose God over the culture: We will serve God and no one else. When we recite the creed together, we unambiguously answer the Lord’s question, “Who do you say that I am?”

We forever will say – and will forever live what we say: “You are the Christ, the Son of the living God."


RAnn said...

From my understanding, the Church did not revise the Creed (or the other Mass prayers), only the English translation.

Thanks for joining us at Sunday Snippets. When participating in a link-up it is customary for your post to contain a link to the host post.

Rich Maffeo said...

Oh my! You make an excellent point! I know the Church didn't revise the Creed, but that is not how what I said in this post can be understood. You have saved me a great deal of embarrassment and prevented me from publishing the revised book with this poor wording. I will correct it immediately. Thank you.