Today, when the Church calls us to focus our prayerful gaze on the manifestation of the raising of the son of the widow of Nain...
Today, when the Church calls us to focus our prayerful gaze on the manifestation of the raising of the son of the widow of Nain, one wants, as if looking into this text as into an icon, to pause over the words: "...and [Jesus] gave him to his mother." It would seem to be a completely insignificant detail, one that does not substantially affect the narrative component of the text, in other words, something almost self-evident and therefore not something that holds our attention. And yet it is precisely this detail that is worth closer attention, because the deepest meaning is placed in it; it may be the most important thing in the whole text, despite, and maybe because of, its inconspicuousness. For in the word of God there is not one extra or unnecessary comma; everything is concentrated to the utmost, joined together, and empty of nothing.
So, "and [Jesus] gave him to his mother." In these words is the whole meaning of resurrection. Atheists often reproach us for believing in "fairy tales" simply because we are afraid of death. And they, they say, though they too are afraid like everyone else, courageously overcome this fear within themselves. They are strong and brave, while we are weak and helplessly clutching at illusions. But in fact we somehow need to convey to them a very simple thing: what is precious to us is not our own immortality, not at all. Something entirely different is important to us, something holy and imperishable: love. A mother's love for her son, a son's love for his mother, a grandson's love for his grandmother and grandfather, and a grandmother's and grandfather's love for their grandchild, love for one's husband or wife, love for friends, for teachers, love for a living, concrete human person. This is the meaning of resurrection.
Once a priest serving in a hospital church, where children small and grown were dying of cancer, told about a boy who was also dying and, before his death, said in confession that he was terribly afraid he was a bad Christian because he did not very much believe in existence after death. And the priest answered him that, just the opposite, this showed that he was a real, honest Christian. It is not personal immortality that is dear to us, not paradise life waiting for us as a reward for earthly torments, not fantasies about otherworldly beauties that stir our mind, but something born in the very fabric of this earthly life: love for dear mama, who gave birth to you into this world, for dear papa, for brother, for sister. This is what we focus our mind's gaze on when we think about the end of our existence. And this is what the Gospel tells us so clearly today, if we do not pass by words that seem so understandable.
11
11:32 The governor under Aretas - King of Arabia and Syria of which Damascus was a chief city, willing to oblige the Jews, kept the city - Setting guards at all the gates day and night.
11:33 Through a window - Of an house which stood on the city wall.
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12:1 It is not expedient - Unless on so pressing occasion.Visions are seen; revelations, heard.
12:2 I knew a man in Christ - That is, a Christian. It is plain from Co2 12:6-7, that he means himself, though in modesty he speaks as of a third person. Whether in the body or out of the body I know not - It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re - entrance.But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it. The third heaven - Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the gentiles.
12:3 Yea, I knew such a man - That at another time.
12:4 He was caught up into paradise - The seat of happy spirits in their separate state, between death and the resurrection.Things which it is not possible for man to utter - Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.
12:5 Of such an one I will - I might, glory; but I will not glory of myself - As considered in myself.
12:6 For if I should resolve to glory - Referring to, I might glory of such a glorious revelation. I should not be a fool - That is, it could not justly be accounted folly to relate thenaked truth. But I forbear - I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?
12:7 There was given me - By the wise and gracious providence of God. A thorn in the flesh - A visitation more painful than any thorn sticking in the flesh. A messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time.All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St.Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.
12:8 Concerning this - He had now forgot his being lifted up.I besought the Lord thrice - As our Lord besought his Father.
12:9 But he said to me - ln answer to my third request. My grace is sufficient for thee - How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.