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Catechesis on Old Age – The Children Are Watching Us, The OLD!
2 Maccabees (6:18-31)
Eleazar, one of the foremost teachers of the Law, a man already advanced in years and of most noble appearance, had his mouth forced open, to make him eat a piece of pork. But he, resolving to die with honour rather than to live disgraced, walked of his own accord to the torture of the wheel, having spat the stuff out, as befits those with the courage to reject what is not lawful to taste, rather than live. The people supervising the ritual meal, forbidden by the Law, because of the length of time for which they had known him, took him aside and privately urged him to have meat brought of a kind he could properly use, prepared by himself, and only pretend to eat the portions of sacrificial meat as prescribed by the king; this action would enable him to escape death, by availing himself of an act of kindness prompted by their long friendship. But having taken a noble decision worthy of his years and the dignity of his great age and the well-earned distinction of his grey hairs, worthy too of his impeccable conduct from boyhood, and above all of the holy legislation established by God himself, he answered accordingly, telling them to send him at once to Hades. ‘Pretence‘, he said, ‘does not befit our time of life; many young people would suppose that Eleazar at the age of ninety had conformed to the foreigners’ way of life and, because I had played this part for the sake of a paltry brief spell of life, might themselves be led astray on my account; I should only bring defilement and disgrace on my old age. Even though for the moment I avoid execution by man, I can never, living or dead, elude the grasp of the Almighty. Therefore if I am man enough to quit this life here and now, I shall prove myself worthy of my old age, and I shall have left the young a noble example of how to make a good death, eagerly and generously, for the venerable and holy laws.’ So saying, he walked straight to the wheel, while those who were escorting him, recently so well disposed towards him, turned against him after this declaration, which they regarded as sheer madness. He for his part, just before he died under the blows, gave a sigh and said, ‘The Lord whose knowledge is holy sees clearly that, though I might have escaped death, from awe of him I gladly endure these agonies of body under the lash, and that in my soul I am glad to suffer.’
Pope Francis Catechesis
Dear brothers and sisters,
The Honor of Faith
On the path of these catecheses on old age, today we meet a biblical figure – and old man – named Eleazar, who lived at the time of the persecution of Antiochus Epiphanes. He is a wonderful character. His character gives us a testimony of the special relationship that exists between the fidelity of old age and the honor of faith. He’s a proud one. I would like to speak precisely about the honor of faith, not only about faith’s consistency, proclamation, and resistance. The honor of faith periodically comes under pressure, even violent pressure, from the culture of the rulers, who seek to debase it by treating it as an archaeological find, or an old superstition, an anachronistic fetish, and so on.
The biblical story – we have heard a short passage, but it is good to read it all – tells of the episode of the Jews being forced by a king’s decree to eat meat sacrificed to idols. When it’s the turn of Eleazar, an elderly man highly respected by everyone, in his 90s; highly respected by everyone – an authority – the king’s officials advised him to resort to a pretence, that is, to pretend to eat the meat without actually doing so. Hypocrisy. Religious hypocrisy. There is so much! There is so much religious hypocrisy, clerical hypocrisy, there is so much. These people tell him, “Be a little bit of a hypocrite, no one will notice’. In this way Eleazar would be saved, and – they said – in the name of friendship he would accept their gesture of compassion and affection. A hypocritical way out. After all, they insisted, it was a small gesture, pretending to eat but not eating, an insignificant gesture.
It is a little thing, but Eleazar’s calm and firm response is based on an argument that strikes us. The central point is this: dishonoring the faith in old age in order to gain a handful of days, cannot be compared with the legacy it must leave to the young, for entire generations to come. But well-done Eleazar! An old man who has lived in the coherence of his faith for a whole lifetime, and who now adapts himself to feigning repudiation of it, condemns the new generation to thinking that the whole faith has been a sham, an outer covering that can be abandoned, imagining that it can be preserved interiorly. And it is not so, says Eleazar. Such behavior does not honor faith, not even before God. And the effect of this external trivialization will be devastating for the inner life of young people. But the consistency of this man who considers the young! He considers his future legacy, he thinks of his people.
It is precisely old age – and this is beautiful for all you old people, isn’t it! – that appears here as the decisive place, the irreplaceable place for this testimony. An elderly person who, because of his vulnerability, accepts that the practice of the faith is irrelevant, would make young people believe that faith has no real relationship with life. It would appear to them, from the outset, as a set of behaviors which, if necessary, can be faked or concealed, because none of them is particularly important for life.
It is the first heresy of the gnostics: that faith is a spirituality, not a practice
The ancient heterodox “gnosis,” which was a very powerful and very seductive trap for early Christianity, theorized precisely about this, this is an old thing: that faith is a spirituality, not a practice; a strength of the mind, not a form of life. Faithfulness and the honor of faith, according to this heresy, have nothing to do with the behaviors of life, the institutions of the community, the symbols of the body. Nothing to do with it. The seduction of this perspective is strong, because it interprets, in its own way, an indisputable truth: that faith can never be reduced to a set of dietary rules or social practices. Faith is something else. The trouble is that the Gnostic radicalization of this truth nullifies the realism of the Christian faith, because the Christian faith is realistic. The Christian faith is not just saying the creed: it is thinking about the Creed and understanding the Creed and doing the Creed. Working with our hands. Instead, this gnostic proposal pretends, but [imagines] that the important thing is that you have an interior spirituality, and then you can do whatever you please. And this is not Christian. It is the first heresy of the gnostics, which is very fashionable at the moment, in so many centres of spirituality and so on. It makes void the witness of this people, which shows the concrete signs of God in the life of the community and resists the perversions of the mind through the gestures of the body.
The gnostic temptation, which is one of the – let us use the word – heresies, one of the religious deviations of this time; the gnostic temptation remains ever present. In many trends in our society and culture, the practice of faith suffers from a negative portrayal, sometimes in the form of cultural irony, sometimes with covert marginalization. The practice of faith for these gnostics, who were already around at the time of Jesus, is regarded as a useless and even harmful external, as an antiquated residue, as a disguised superstition. In short, something for old men. The pressure that this indiscriminate criticism exerts on the younger generations is strong. Of course, we know that the practice of faith can become a soulless external practice. This is the other danger, the opposite, isn’t it? And it’s true, isn’t it? But in itself, it is not so. Perhaps it is for us older people – and there are still some here – to give faith back its honor, to make it coherent, which is the witness of Eleazar: consistency to the very end. The practice of faith is not the symbol of our weakness, no, but rather the sign of its strength. We are no longer youngsters. We were not kidding around when we set out on the Lord’s path!
Like Eleazar, we will not barter our faith for a handful of quiet daysThe Children Are Watching Us
Faith deserves respect and honor to the very end: it has changed our lives, it has purified our minds, it has taught us the worship of God and the love of our neighbor. It is a blessing for all! But the faith as a whole not just a part of it. Like Eleazar, we will not barter our faith for a handful of quiet days. We will show, in all humility and firmness, precisely in our old age, that believing is not something “for the old.” No. It’s a matter of life. Believing in the Holy Spirit, who makes all things new, and He will gladly help us.
Dear elderly brothers and sisters – not to say old, we are in the same group – please look at the young people: they are watching us. They are watching us. Don’t forget that. I am reminded of that wonderful post-war film: The Children Are Watching Us. We can say the same thing with young people: young people are watching us and our consistency can open up a beautiful path of life for them. Hypocrisy, on the other hand, will do so much harm. Let us pray for one another. May God bless all of us old people. Thank you.
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Summary of the Holy Father’s words:
Dear brothers and sisters:
In our continuing catechesis on the meaning and value of old age in the light of God’s word, we now consider the example of Eleazar, as found in the Second Book of Maccabees.
At a time of violent persecution, the Jewish people were being forced under pain of death to eat meat sacrificed to idols.
As an elderly and respected member of the community, Eleazar was told that if he merely pretended to do so, his life would be spared. Rather than betray his faith in God, Eleazar preferred death. His witness to the truth and dignity of the faith, even at the cost of his life, thus served as a powerful example to the young. Eleazar showed that faith is not an abstract idea or a set of rules to be followed, but a commitment of one’s entire being to God. In our own day, the witness of the elderly to a clear and consistent practice of the faith can counter the powerful cultural forces that would dismiss the faith as outmoded or irrelevant. By showing the dignity of a life of faith expressed in community worship and acts of charity, the elderly can help to strengthen the fabric of society and offer the young a model of integrity and fidelity valid for every age.
