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Bible Reflections View Comments

Where Is Our Egypt?
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, March 3, 2013
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In the Hebrew Scriptures, Egypt is a powerful symbol for bondage and oppression. We miss some of this because we’ve come to think of Egypt as the land of King Tut and the great archaeological discoveries of the last two centuries. We see it as a great ancient civilization, a place of knowledge and power. But the Hebrew people paid a great price for their sojourn in Egypt, away from the Promised Land. Forced there by famine and initially favored by the pharaoh, they descended into slavery. Even once they were freed from that slavery, their long trip through the desert made them nostalgic for what they saw as a comfortable life, forgetting in their freedom the oppression that they had known.

In today’s first reading, Moses is fleeing from a rather checkered past in Egypt. He’s on the run from a murder charge. He gave up his comfortable life in the palace when he chose to side with the oppressed Hebrew slaves. That action seems to have caught God’s attention. Moses encounters the Lord in the midst of a burning bush. He’s first curious about the phenomenon, then awed by the presence of God. But in the midst of it all, he comes close enough to hear what God is asking. His response isn’t immediate. He asks questions. He hesitates. But in the end he agrees to what God is asking.

God tells Moses that he is being sent by the God of Abraham, Isaac, and Jacob. This title summarizes the whole history of the Hebrew covenant to that point. Moses, though raised in the Egyptian court, is one of the chosen people, the people of the covenant. We don’t know how much he knew of his heritage. But his birthright defines who he is and determines his destiny. In the same way, our lives are shaped by the fact that we are baptized into the life of Christ. That first yes to God, whether our parents said it for us or whether we say it ourselves, sets us on a path into the future God has planned for us.

Sometimes, like Moses, we’re called to return to places where we once lived in comfort and raise questions about the status quo. At other times, like the Hebrews embarking on their journey back to the Promised Land, we’re called to turn our backs on that stifling status quo and head toward a new adventure.

Because of the covenant with Abraham, Isaac, and Jacob, the Lord heard the cry of his people, held in bondage and oppressed by the Egyptians. He still hears the cry of his people, held in bondage and oppressed by any of those things that keep us from living freely—fear, addiction, depression, illness, sin.

Spend some time thinking about those things that have kept you from being fully free in your life. Where is your Egypt? Is it a place of too much comfort or too much oppression? Find a symbol of that bondage and keep it someplace where you can reflect on it during the rest of Lent. Think about how Easter might bring you freedom. The journey of Lent can seem like a trackless wasteland at times, but the people of God have always found their most direct encounters with God in those times and places when everything seemed bleak and barren, when all the creature comforts are stripped away. The demand of the desert is to stand before the burning insistence of God and believe that he has heard our cry. In that belief, we will come to the Promised Land.


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Robert Bellarmine: When Robert Bellarmine was ordained in 1570, the study of Church history and the fathers of the Church was in a sad state of neglect. A promising scholar from his youth in Tuscany, he devoted his energy to these two subjects, as well as to Scripture, in order to systematize Church doctrine against the attacks of the Protestant Reformers. He was the first Jesuit to become a professor at Louvain. 
<p>His most famous work is his three-volume <i>Disputations on the Controversies </i><em>of the Christian Faith</em>. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity. He incurred the anger of monarchists in England and France by showing the divine-right-of-kings theory untenable. He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V. </p><p>Bellarmine was made a cardinal by Pope Clement VIII on the grounds that "he had not his equal for learning." While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. He was known to have ransomed a soldier who had deserted from the army and he used the hangings of his rooms to clothe poor people, remarking, "The walls won't catch cold." </p><p>Among many activities, he became theologian to Pope Clement VIII, preparing two catechisms which have had great influence in the Church. </p><p>The last major controversy of Bellarmine's life came in 1616 when he had to admonish his friend Galileo, whom he admired. Bellarmine delivered the admonition on behalf of the Holy Office, which had decided that the heliocentric theory of Copernicus (the sun as stationary) was contrary to Scripture. The admonition amounted to a caution against putting forward—other than as a hypothesis—theories not yet fully proved. This shows that saints are not infallible. </p><p>Bellarmine died on September 17, 1621. The process for his canonization was begun in 1627 but was delayed until 1930 for political reasons, stemming from his writings. In 1930, Pope Pius XI canonized him and the next year declared him a doctor of the Church.</p> American Catholic Blog The joy of the Lord is our strength. Therefore, each of us will accept a life of poverty in cheerful trust. We will minister to Christ in the distressing disguise of the poor with cheerful devotion. If our work is done with joy, we will have no reason to be unhappy.

 
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