1) And Judith sang:
up a song to my God with tambourines,
sing to the Lord with
Improvise for him a new
exalt and acclaim his
COMMENTARY: I once answered the door to a couple of
grim-faced young woman trying to persuade me to attend their church. They professed themselves strict followers of
the Bible. For instance, their church
never used instruments in the hymns, because these were not mentioned in the
Bible. I pointed out that the Bible is
full of hymns accompanied by tamborines, trumpets, harps, and all kinds of
instruments, to which they sternly looked at me and said, “But they are not
mentioned in the New Testament!” That is
the kind of legalism that gives Christianity a bad name.
And innovation is not taboo. Here Judith
proclaims, “Improvise for him a new song”, and this is not the only scripture
where somebody writes a new song, or makes some other change. Jesus Himself brought change a-plenty. Core values exist, in this and any other
religion, and anything in general, that must not be tampered with or the whole
will lose its identity and purpose, but around that core we may elaborate
according to the needs of the time. On
this occasion the people needed a new song to teach people how to trust when
they felt weak and outnumbered.
For the Lord is a God who crushes
he sets his encampment
among his people;
he delivered me from the
hands of my pursuers.
COMMENTARY: An interesting choice of words! Not “crushes our enemies” but “crushes wars”. Although this hymn glorifies a victory, it
does not glorify war itself. The
Israelites did the minimum necessary to expel Holofernes’ invasion and did not
press their advantage further. God made
it possible for them to escape without becoming aggressors in their turn.
Contrast this to Rome,
later in history, which started out as a sleepy farm-town that worshiped a
farm-god, Mars (who, interestingly enough, before then was a god of the wilds.) Beset by hostile neighbors trying to conquer
them, they beseeched Mars to defend the farms over which he had charge,
according to their beliefs. But then
mission-drift crept in. Next they wanted
to make themselves feel even more secure by conquering their neighbors. And then they were on a roll and Mars became
a war-god and they became empire-builders and made slaves do their farming for
them. All of their values shifted over
time. The Coliseum was not, in their
eyes, a sign of decadence but an attempt to stave decadence off, as they
understood it, by teaching people to resist pity and stay faithful to Mars as
they now perceived him.
Most of the early converts to Christianity came from poor or enslaved cityfolk
and the women of the wealthy—the two most oppressed groups in the Roman
Empire. The last holdouts against
conversion were the Pagani—the farm-folk, slaves who rarely ever saw their
corrupted masters except in festivals and on their best behavior, who
remembered something older, something not all tangled up in wars and politics. And that’s how we got our word, “Pagan”.
I hear some today who
would, if they could, transform Jesus in much the same way as the Romans
transformed Mars, into a heavenly excuse for war, nationalism, conquest and
subjugation. This temptation has always
been with us, in fact, and sometimes we have fallen for it. But so long as we keep repenting and
reforming, and remembering who we really serve, there is hope for us.
We are never to use more force than necessary to protect ourselves.
“The Assyrian came from the mountains
of the north,
with myriads of his forces
Their numbers blocked the
their cavalry covered the
COMMENTARY: Judith reminds future listeners just how far
the odds were against them, so that they can remember, in their own trials,
that it isn’t about odds. Victory—achievement
of any kind—is not up to a random roll of the dice.
He threatened to burn my
put my youths to the
Dash my infants to the
seize my children as
And carry off my virgins
COMMENTARY: Judith reminds future listener of the stakes,
and why she had to do what she did.
“But the Lord Almighty thwarted
by the hand of a female!
COMMENTARY: An important assertion in a region where all
surrounding cultures tempted them constantly to devalue women.
Not by youths was their champion
nor did Titans bring him
nor did tall giants attack
But Judith, the daughter
by the beauty of her face
brought him down.
COMMENTARY: Taking Judith as a symbol of Judaism, this
reminds the Israelites that you don’t have to be a great and powerful nation to
hold onto your freedom and identity. Nor
does she show false modesty about her beauty—it was as much of a fact as the
numbers of the enemy. God’s every
blessing is a resource, and we are not to disregard some blessings as less
important than others.
She took off her widow’s garb
to raise up the afflicted
She anointed her face with
fixed her hair with a diadem,
and put on a linen robe to
COMMENTARY: There is a proper time to set aside the
rituals and disciplines that we might impose upon ourselves. In listening to the Divine will we can
discern when and how to make the exceptions.
Her sandals ravished his eyes,
her beauty captivated his
the sword cut through his
COMMENTARY: The writer in me likes this contrast.
10“The Persians trembled at her boldness,
the Medes were daunted at
COMMENTARY: Boldness and daring can count for more than
strength. I remember when my husband
worked construction. The temp company
had plenty of bigger, stronger men to send out, but he got sent out on more
jobs because they could count on him to actually show up. Boldness can simply mean showing up. And sometimes that takes daring.
When my lowly ones shouted,
and my weak ones cried
The enemy was terrified,
screamed and took to
COMMENTARY: When your back’s to the wall, you have
nothing to lose by charging forward. And
predators only like easy prey.
Sons of maidservants pierced them
wounded them like
They perished before the
ranks of my Lord.
COMMENTARY: This says something tragic about the state of
warfare in those days. Camp-followers
often had children by the soldiers, and rarely had any option except to take
those children along with them from battlefield to battlefield. A deserter abandoned not only his country but
his camp-family; a child of a deserter had no protection in a dangerous world.
In a sense Holofernes had deserted his army by letting his passions overrule
his common sense. His army became like
children with no one to turn to who could tell them what to do to get out
“I will sing a new song to my God.
O Lord, great are you and
marvelous in power and
COMMENTARY: There is nothing new in this part, but a
deeper understanding is, of how (from the Judeo-Christian perspective) it is
not our greatness, not our glory, not our power alone that can save us. Now I know many who would see this humility
as disempowerment, but I have also seen many destroyed from believing that
everything always is 100% up to them.
As I said before, Judith
has no time for false-modesty. She knows
that she took responsibility to seek God’s will and to use everything He gave
her, from her beauty to her intelligence, and she won’t hesitate even to praise
herself for that if it gives a good example.
But she never kids herself about doing anything all by herself,
either. Holofernes did, and look where
it got him.
Let your every creature serve you;
for you spoke, and they
You sent forth your
spirit, and it created them;
no one can resist your
COMMENTARY: Catholics use this passage in defense of the
ecology. What right do we have to cause
the extinction of any creature that God saw fit to put on this Earth?
I also see in this a layer
of meaning about how no one can resist the call to come to life. The very will to breathe comes from the
Divine. Therefore we should cherish our
life; we should treat our bodies well and do whatever is healthy.
For the mountains to their bases
are tossed with the
the rocks, like wax, melt
before your glance.
“But to those who fear
you will show mercy.
region does experience earthquakes, and people knew of volcanoes near enough
for the stories to travel. No one could
make assumptions about solid ground.
Though the sweet fragrance of
every sacrifice is a trifle,
and the fat of all burnt
offerings but little in your sight,
one who fears the Lord is
COMMENTARY: Mistranslation alert—what we translate as “fear
of the Lord” is understood by most Jews as “awareness of the Lord” It is the same kind of awareness as a rabbit
or squirrel watching a fox’s every move, hence the confusion, but if you know
rabbits and squirrels, you know that curiosity and fascination has a surprising
lot to do with their attention. It has a
kind of excitement to it, in its intensity of focus. Small prey animals would die of stress if
they didn’t feel a certain thrill in the uncertainties of their lives—which becomes
evident by anyone who has ever seen a rabbit or squirrel tease a dog. So the translation could have gone, “one who
watches God’s every move with a thrilling sense of hyperalertness.”
Anyway, the gist of the verse is that it’s what’s behind our rituals that counts;
the rites simply give an outward sign or a point of focus. I had a dream about that, once.
In the waking world, I had
only recently found my way to my maternal tribe, the Yaqui community, and I
wanted so badly to participate fully in the Lenten/Easter Ceremonies, but time
after time my body just could not keep up, and I felt ashamed. Later that year, on Christmas Eve, I dreamed
that I went to a Christmas party where the Surem (the Yaqui little
people/ancestors) exchanged presents with Yaquis, and one gave me this big,
gaudy, gilded purse. I felt embarrassed;
this seemed much too flashy—where could I go with something like this? But then a Yaqui man came up to me and said, “Don’t
worry about the purse itself—that is just pah’kowame. The real gift is inside the purse.”
When I woke up I inquired from anyone I could about what pah’kowame meant, but
nobody could tell me. I finally found it
in an old Yoeme/English dictionary, as an archaic word no longer seeing much
use. It meant ceremoniousness—the quality
of ceremony. When I learned that I
looked at the Ceremonies in a new light and thereafter tuned in as much as I
could to what they contained.
There was one tragic year
when all of the elders among the Tropos (men ritually involved in the Yaqui
Ceremonies) had died at the same time, except for one old man who, confined to
a wheelchair, could no longer participate.
The young men did the very best they could to carry on the traditions,
but they had no experience or guidance.
At the Gloria, when the most outsiders come to witness and support us, the
old man was there, on the sidelines with them.
An old White woman came up to him and said, “I have watched this ritual
every year, for my whole life, and I’ve never seen it done this way before. Are they doing it correctly?”
The old man laughed and said,
“Oh no, they’re doing it all wrong, and have been since Lent began!”
“Then why don’t you
correct them?” she asked.
“Because it is better that
they should do it wrong with sincere and devout hearts, than I should step in
and correct them and risk resentment entering their hearts. The heart with which one serves matters more
than any service.”
God doesn’t need anything
from us, no more than a mother needs a card that her child makes for her, with
paper and crayons that the mother bought, clumsily drawn and unevenly cut. It is the love which the child puts into that
card that makes it a treasure to the mother.
“Woe to the nations that rise
against my people!
the Lord Almighty will
in the day of judgment he
will punish them:
He will send fire and
worms into their flesh,
and they will weep and
alert. The Hebraic word used to
translate “forever” actually is never used to describe a process, but only the
result of a process. Granted, “Judith”
was written in Greek, but we now know, thanks to the Dead Sea Scrolls, that it
was translated from earlier Hebraic sources, and one would expect this “forever/eternal”
to be consistent with other Hebrew writings where it’s used in the same context. The fire would have been understood as the
fires of regret that burn away everything unworthy in a soul, and the dead
would weep and suffer while it burned, while worms ate away the flesh of their
bodies, but what would last forever would be their unmaking—the fact that there
would be nothing left of them.
Confession: this is not Catholic doctrine.
My church teaches everlasting hellfire, not everlasting ashdom and
oblivion. I am heretical in believing
what Jews have said about what their own scriptures say.
When in doubt, I fall back on what the Bible says is the method to test
doctrines. “By their fruit so shall ye
know them.” The fruit of believing in
everlasting torment, I have observed, is callousness. One can justify all kinds of brutality if one
believes that a merciful God can torment people for all eternity. How does any punishment a human being could
inflict compare with that? In fact, the
justification for burning heretics at the stake was the belief that one night’s
fire would save them from burning forever; the more an inquisitor saw the agony
that he caused, the more committed he would be that such suffering must be
prevented from going on without end—thus even empathy turned against itself.
I keep by my desk at all times a list of the fruits of
the Holy Spirit with which to guide me.
And these are Love, Joy, Peace, Patience, Kindness, Goodness, and
Faithfulness. I do not see the doctrine
of hellfire bearing any of these fruits.
Some might argue for faithfulness, but obedience at the end of a lash is
not faithful, it is merely servile, and the slave who thus obeys always watches
for a chance to escape, whereas the faithful stand by the one they love no
matter how hard it gets.
So no, I don’t believe in eternal hellfire. I believe in more Catholic doctrines than the
doctrines of any other religion, and I love the saints who have gone before us
in this faith, and so I remain a Catholic.
But I would lie if I said that I believe everything. Since God reads my most secret thoughts
anyway, why should I pretend otherwise? For the sake of appearances?
18) When they arrived
at Jerusalem, they worshiped God. As soon as the people were purified, they
offered their burnt offerings, voluntary offerings, and donations.
in this same chapter, Judith seems to make light of such rituals, she
recognizes their value, just not their supremacy. The people make these offerings from their
heart. In a dream once the Virgin Mary
told me, “Pray the rosary for your sake, not for mine!” Ritual is a gift to us. It gives us something concrete to do that
focuses and expresses the stirrings of our soul. Without that stirring they mean nothing, but
with that stirring they mean everything.
Science tells us that gestures, positions, even the movements of our eyes, can
bodily help us retrieve memories and states of mind. I saw this in action in my own life. When I was a baby, my first words were in
Spanish, but then a traumatic thing happened and I stopped speaking till I was
three years old (so my father has told me.)
When I resumed speaking, I only spoke English. Spanish classes could not seem to overcome
this. But years later, in adulthood, an
emergency required that I give assistance to people who spoke only
Spanish. I fell asleep, dreamed in
Spanish, and upon waking could converse with them, and I remembered my Spanish
until we parted company. This told me
that my soul still spoke Spanish.
So whenever I had the opportunity, after that, I attended Mass in Spanish,
trusting that the sermons would sink into my unconscious where my soul could
translate them, and thus they would inform me on a deeper level. Soon I found myself starting to remember
enough Spanish to pray along and sing the hymns!
But then one day I arrived late, after the opening
hymn had already begun. So long as I
stood leaning on my cane, I couldn’t understand a word of it, and wondered
whatever convinced me that I had any business attending Spanish mass
anyway? But as soon as an usher found me
a seat, and I could lay my cane aside and clap my hands with the rest of the
congregation, the meaning of the words rushed back into me! And I worshiped in song with my whole heart.
We need our rituals.
God has been gracious in granting them to us.
Judith dedicated to God all the things of Holofernes
that the people had given her, putting under the ban the canopy that she
herself had taken from his bedchamber.
COMMENTARY: In this way she makes clear that she did
nothing for personal profit or glory, but all for God.
For three months the people
continued their celebration in Jerusalem before the sanctuary, and Judith
remained with them.
might be an ascetic, but a wise heart knows that some things are worth
celebrating. And what a
celebration! Three months? Those folks did nothing by halves!
21) When those days
were over, all of them returned to their inheritance. Judith went back to
Bethulia and remained on her estate. For the rest of her life she was renowned
throughout the land.
earned respect. That renown would mean
that people consulted her wisdom, and that she had a responsibility to pray and
answer. In a patriarchal world, this
22) Many wished to
marry her, but she gave herself to no man all the days of her life from the
time her husband, Manasseh, died and was gathered to his people.
was the way female mystics sidestepped patriarchal restrictions in the ancient
world. St. Paul refers to this when he
praises celibacy among Christian woman, saying that a married woman must worry
about pleasing her husband, but a celibate woman needn’t worry about pleasing
anybody but God.
23) Her fame continued
to increase, and she lived in the house of her husband, reaching the advanced
age of one hundred and five. She
set her maid free. And when she died in Bethulia, they buried her in the cave
of her husband, Manasseh;
must say, I’m certainly glad that she did right by the maid! As for her age, longevity was considered a
blessing. The Maccabean period lasted a
hundred and five years, so this might relate to why the author gave her that
age. Numbers in the Bible were
understood to be symbolic in Jewish culture; the literal interpretations we too
often give them are a European innovation.
Literalism in numbers was for merchants and carpenters; symbolic numbers
led to a deeper and more nuanced truth.
24) and the house of
Israel mourned her for seven days.
Before she died, she distributed her property to the relatives of her husband,
Manasseh, and to her own relatives.
days of mourning was standard for family, but “The House of Israel” meant that
all Israelites, whether in Judea or in exile, mourned her as family.
the lifetime of Judith and for a long time after her death, no one ever again
spread terror among the Israelites.
This was the sort of thing said about heroes in the Book of Judges.
And thus we end with Judith. Next week
we will start something a bit more complicated with the Book of Esther. Parts of Esther are in the Protestant Bible,
and parts found only in the Catholic Bible.
It shall be interesting to see what adding all the pieces together amounts