First Reading: 2 Maccabees 7:1-2,9-14

This passage is a selection from the story about seven sons that were executed in front of their mother by the Syrian.  Originally, it was written in Greek in Egypt as a five volume work by Jason of Cyrene.  A later editor condensed the history in about 124 BC.  It covers the events of the years 180 to 160 BC, when Israel was occupied by the Seleucid Greeks of Syria.  This passage was chosen for the last weeks of the liturgical year, because it refers to the resurrection of the dead.

The lesson in the death of the sons and the courage of the mother is to demonstrate the meaning of martyrdom.  The young men upheld the importance of the observance of the Law (which is mentioned repeatedly) and the vindication by God of those who suffer unjustly.  The response of each of them showed a different aspect to their martyrdom.  The event became a model for the people of Israel, when they were faced with oppression.

Second Reading: 2 Thessalonians 2:16 - 3:5

Paul contrasts those who do “not all have faith” with “the Lord [who] is faithful.”  He encourages the Thessalonians to continue in “every good deed and word.”  “Deed” and “word” include all human activity – actions and speech.  God, too, spoke to and acted on behalf of His people.

The “Evil One” appears to be spoken about as an individual, perhaps equal in meaning to the word Satan in the New Testament (see 1 Thes 2:18 & 2 Thes 2:9).  Evil cannot compete against God.  It is a power that works against believers in God.  Paul urges the people to continue their good deeds, according “to the love of God and to the endurance of Christ.”  Paul assumes an authority over them as an instructor in the faith, an authority which serves as an exhortation.

Gospel: Luke 20:27-38 (short version is Luke 20:27,34-38)

The Sadducees controlled the high priesthood in the last days of the nation before the destruction of Jerusalem by the Romans.  Their name comes from their claim to be descendants of Zadok, the high priest under David.  They posed questions to Jesus that were based in their unbelief and attempted to ridicule belief in an afterlife, carrying a practical problem to the extreme.

They referred to a practice in the Law (Dt 25:5-10 and see Gn 38) called the levirite marriage.  The name comes from the Hebrew word for brother-in-law, levir (not from the name of the tribe of Levi).  The purpose of the practice was to maintain a descendant to inherit the land of the deceased husband and keep it in the family.  It also secured support for the widow, who was still young enough to bear children, and continued a line of descendants for the man, who died.

Jesus countered their challenge with one of His own.  He redefined their notion of “living.”  Jesus expands their idea of time and space. He appealed to the life of the Patriarchs and the teaching of the Torah, which was the core teaching of the Sadducees.  He gives a greater context for those who have been created as the “children [literally, ‘sons’] of God.”  It was a title for Israel in the Old Testament.  Jesus focused on the future, “the coming age.”  This promise of immortality gave a wider context for the actions and decision of the present time.

Jesus contrasts the “sons of this age” with the “sons of God.”  The former trusts only in their own actions.  The latter trust in the promises of God.  Jesus was not challenged openly by the Sadducees again in the Gospel narrative.

Angels are treated in the Catechism of the Catholic Church (1997), par. 328-336.  Their name describes their function, which is directly related to God’s communication with humankind.  Their Hebrew and Greek name means “messenger.”  They are spirits, who are in the presence of God.

The modern religious beliefs of the Jews has a wide variety of tenets.  Reformed Judaism does not teach about life after death.  Immortality is gained in one’s family (raising children) and in one’s enduring good works.  There is nothing else which remains for them.  This is not the same belief in Orthodox Judaism, which has a similar belief in the afterlife as our own.  Life comes from the breath of God, which does not dissipate after the death of the mortal body.

It happened to me again just recently.  Someone, who was in tears, asked me whether dogs went to heaven when they died.  (No one has ever asked me whether cats went to heaven!)  I know how those creatures can become intimate companions to their owners.

We see the origin of all life from the Creator.  This is a theological statement, not a biological one.  Mankind is brought about by a special creative act of God.  All other creatures are given into the care of mankind, since God allowed the first human being to name them (Gn 2:19).  Even the revelation about the ultimate and eternal destination of humankind has evolved over time.  There was a time when some people thought that slaves didn’t have souls, because they were “owned.”  But there is nothing that I could remember from my studies or anything that I read subsequently, which would give me an answer for that question about their canine companion.

What I know is that whatever we need to complete our happiness will be given to us by God.  That is really the thrust of the answer, which Jesus gave to the Sadducees.  There are some questions which have no relevance in looking to “the coming age,” not even what happens with our soulmate here on earth.  The questions are important in this age, but there is no frame of reference for that future time.  We fall back on Paul’s reassurance to the Thessalonians – “The Lord is faithful!”  We trust that our good and loving Father in heaven will provide every that we need both here and hereafter.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.