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Bible Reflections View Comments

How Do We Look to Outsiders?
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, November 11, 2012
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“As the Lord your God lives.” With this exclamation, the widow of Zarephath sets the tone for her encounter with Elijah, the great man of God. She was not an Israelite. Elijah had no claim no her charity or her soul. She was not part of the covenant. And yet, she responded as though she was. In fact, her response was far more generous and immediate than that of most Israelites to the message of the prophets through the centuries.

The widow of Zarephath begins with only a vague notion of who God is, but in her neediness and her humility, she was living closer to the heart of God than many who knew the Torah by heart. Elijah, who had been wrestling with the kings and leaders of his people, must have found as much nourishment from her attitude as from the small cake she offered out of her meager supplies.

In the Gospel, Jesus warns the crowds about the hypocrisy and corruption that can creep into the leadership of any group, even a religious organization. Before the touching example of the widow giving her last two coins to the temple collection, he pointedly condemns those religious leaders who get rich on just such sacrifices. The actions of both widows have one thing in common. Both display a trust in God that puts more conventional spiritual types to shame. Giving all that they have to live on is admirable not because God wants people to be destitute, but because God wants people to put their trust in him rather than in the things of this world: Money, weapons, fortresses, power. Letting go of power is a hard lesson for those who have it.

Widows and orphans in Old and New Testament times represented those who had little support from society. They were left on their own to make their way as best they could in a society in which the men of the community were the sole support and protection for their families.

While we are no longer living in that kind of overtly patriarchal culture, we know all too well that single mothers and their children still struggle far more to survive than most others in our society. And far too often they’re condemned by the men (and women) who have more than they need.

It’s not surprising to hear about poor people giving generously of their time and even their meager resources to help others. They know what it is to be in need, and they know that they can do something to help, even if it’s not much.

Learning to trust is a lifelong task. But again and again the Scriptures teach us that trust in God is at the heart of our lives. Letting go of a little of our economic security is a difficult but rewarding way to begin to do this, especially in a culture like ours that puts so much emphasis on wealth. Elijah and Jesus hold up as examples those outside the conventional power centers. They themselves were often on the wrong side of power and authority, but perhaps they had greater influence because of that very fact. They knew that being one with the people mattered more than being rich and famous. Their good works carried more weight than their elegant words. And even outsiders recognized them as people of God.


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Athanasius: Athanasius led a tumultuous but dedicated life of service to the Church. He was the great champion of the faith against the widespread heresy of Arianism, the teaching by Arius that Jesus was not truly divine. The vigor of his writings earned him the title of doctor of the Church. 
<p>Born of a Christian family in Alexandria, Egypt, and given a classical education, Athanasius became secretary to Alexander, the bishop of Alexandria, entered the priesthood and was eventually named bishop himself. His predecessor, Alexander, had been an outspoken critic of a new movement growing in the East—Arianism. </p><p>When Athanasius assumed his role as bishop of Alexandria, he continued the fight against Arianism. At first it seemed that the battle would be easily won and that Arianism would be condemned. Such, however, did not prove to be the case. The Council of Tyre was called and for several reasons that are still unclear, the Emperor Constantine exiled Athanasius to northern Gaul. This was to be the first in a series of travels and exiles reminiscent of the life of St. Paul. </p><p>After Constantine died, his son restored Athanasius as bishop. This lasted only a year, however, for he was deposed once again by a coalition of Arian bishops. Athanasius took his case to Rome, and Pope Julius I called a synod to review the case and other related matters. </p><p>Five times Athanasius was exiled for his defense of the doctrine of Christ’s divinity. During one period of his life, he enjoyed 10 years of relative peace—reading, writing and promoting the Christian life along the lines of the monastic ideal to which he was greatly devoted. His dogmatic and historical writings are almost all polemic, directed against every aspect of Arianism. </p><p>Among his ascetical writings, his<i> Life of St. Anthony</i> (January 17) achieved astonishing popularity and contributed greatly to the establishment of monastic life throughout the Western Christian world.</p> American Catholic Blog Suffering is redemptive in part because it definitively reveals to man that he is not in fact God, and it thereby opens the human person to receive the divine.

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