ICEMANforChrist

This blog is based on references in the Bible to fear. God wills that we “BE NOT AFRAID”. Many theologians state that the eighth deadly sin is fear. It is fear and its natural animal reaction to fight or flight that is the root cause of our failings to create a Kingdom of God on earth. By “the power of the Holy Spirit” we can be witnesses and “communicators” of a new and redeemed humanity “even to the ends of the earth” (Acts 1:7 8). This blog is dedicated to Mary the Mother of God.

Wednesday, February 19, 2025

Introduction to Daniel

By the time you finish reading Daniel, you'll probably be wondering how all these Babylonian and Persian kings could be so incredibly thick. In the course of the book's opening stories, the kings keep realizing that Daniel's God is, in fact, everybody's God, or the only God—and then they immediately do something entirely disrespectful and ridiculous like drinking booze out of sacred vessels or chucking people into furnaces. But that's part of the problem posed by The Book of Daniel: how do you live under the control of people who just don't get it while still remaining true to yourself? It was an issue that the Israelites happened to be struggling with in a big way at the time the book was written. The Book of Daniel came out of a period when Israel was going through some major problems, like getting invaded, plundered, and totally devastated by different imperial armies while seeing the best-educated Jews carried away into captivity. When the book was actually written, sometime between 300 and 165 BCE, they were dealing with an unusually nasty king by the name of Antiochus IV Epiphanes—one of the Greek generals squabbling over the remains of Alexander the Great's empire. Not only did he try to prevent the Jews from worshipping in their temple and practicing their religion freely, he made owning a copy of the Torah punishable by death. He even attempted to install a statue of Zeus in the Holy of Holies, the very place where God was supposed to reside. (See the Apocryphal Biblical book 2 Maccabees for more details.) Naturally, none of this went down well with the Israelites, and eventually a rebellion led by the heroic warrior, Judah Maccabee, overthrew Antiochus' reign. But before that happened, the Israelites were debating exactly how they should react—whether with violent revolt, or by waiting patiently for God to overthrow Antiochus, just as the Babylonian tyrants had been overthrown by the Persians earlier. The Book of Daniel was evidently written by people from the "Let God Do It" camp. The book keeps telling stories about how Daniel and his friends are saved by God whenever the light seemed like it was about to go out and the wicked kings were about to do something horrible. Daniel fits into the Bible in an interesting way, too. Christians put Dan in with the books by and about the Prophets, but the Hebrew Bible places his book in with the Writings, alongside works like Esther and the Song of Solomon. Both of these ways of placing Daniel make sense. He has prophetic visions of the future and the end of the world and tries to counsel kings toward justice. But the Book of Daniel is similar to the Writings in that it contains plenty of classic short stories. Some of the Bible's best yarns are in here, like the tale of Shadrach, Meshach, and Abednego in the fiery furnace, and Daniel in the lion's den.

Why Should I Care?

Ever had a weird dream? We mean, like, classically weird? Like the ol' forgot-to-wear-clothes-to-math-class dream? Well, Daniel, the prophet and seer, would have rushed to your aid and explained—provided you had just threatened the lives of all the wise men in Babylon, that is. We can't suggest what he would've made of the "naked in math class" thing, but we do know that he was an expert on dream interpretation. Of course, he usually interpreted the dreams of kings, and those dreams typically involved some sort of broad historical lesson or a prophecy of personal catastrophe. Like Joseph in Genesis before him, Daniel was an ace dream-analyzer, sort of the Sigmund Freud of his era (except much more religious and probably lacking a cigar). But what the Book of Daniel gives to readers today is much more significant than a glimpse into the slumberous visions of ancient Babylonian royalty. For instance, the entire second half of Daniel offers up a fairly detailed account of the future history and final end of the world; it's not quite as far out as Revelation, but it's some Grade A Head Candy, nonetheless. And as you may have noticed, quite a few people today are way anxious about the world ending and believe that we're living in the last days. That's something Daniel can shed some light on. Perhaps most importantly, Daniel is the story of a guy who stuck to his guns. He had to deal with a succession of thick-headed and unpredictable kings who, on different occasions, try to kill him, his friends, and all the wise men of Babylon. But Daniel never takes the easy way out. He and his friends—Shadrach, Meshach, and Abednego—don't collaborate with things that strike their conscience as being wrong. Somehow, miraculously, this totally works out for them.

In a way, Daniel's like Dr. Jennifer Melfi from The Sopranos. She also tries to talk some sense to and interpret the dreams of a bad guy, a ruthless mobster and sociopath (though she's a lot less successful than Daniel). She's trying to "speak truth to power," to the worst kind of power, too: power controlled by evil. But Daniel is dealing with a slightly different kind of villain. The Babylonian King Nebuchadnezzar isn't evil. He's just deluded and confused. He's not willfully ignoring the truth or what's right. He just doesn't know any better. And in a lot of ways, it is the patience and honesty of Daniel that help him to recover. That's where the essence of the book lies: the main character's struggle to endure the most horrible trials and terrors out of a desire to demonstrate an act of mercy towards the king. It's an example that can inspire anybody. Although the king has more earthly power than Daniel, it is ultimately Daniel who takes pity on the king because Daniel, at least, can see the truth.

February 19 Wednesday

Daniel, Chapter 1, Verse 9-10

⁹Though God had given Daniel the favor and sympathy of the chief chamberlain, ¹⁰ he said to Daniel, “I am AFRAID of my lord the king, who allotted your food and drink. If he sees that you look thinner in comparison to the other young men of your age, you will endanger my life with the king.”

The chamberlain was afraid because the king had taken Daniel and other sharp, young Hebrews (as well as other defeated nations youth) to groom them as leaders to ensure the subservience of those defeated nations by developing them as devoted protégés of the king and should the Daniel and the others appear sickly the chamberlain would suffer disgrace. The king's reasoning was sound but good treatment by the king would not dislodge Daniel and his friends Hananiah, Mishael, and Azariah's faith and trust in the God of Abraham. They refused to eat the rich food which most likely included pork and other banned foods noted in the Torah. Daniel proposed a test to reduce the chamberlain’s fear which was to let them eat just vegetables and water for ten days. After the ten days Daniel and his friends features appeared healthier than those who ate rich fair. Daniel and his friends never lost their faith and trust in their God.

Men are fickled things for when faith and trust in God leave; fear and pride enter. We see this type of response of the Jew’s to Pilate’s plea for Christ.

When Pilate heard these words, he brought Jesus out and seated him on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha. It was preparation day for Passover, and it was about noon.And he said to the Jews, “Behold, your king!” They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.” (John 19:13-15)

Again, in the Acts of the Apostles we see the same lack of faith and trust in God’s fullness through Christ by the Jews in their martyring of Stephen.

“Stephen said to the people, the elders, and the scribes: “You stiff-necked people, uncircumcised in heart and ears, you always oppose the Holy Spirit; you are just like your ancestors. Which of the prophets did your ancestors not persecute? They put to death those who foretold the coming of the righteous one, whose betrayers and murderers you have now become. You received the law as transmitted by angels, but you did not observe it.” (Acts 7:51-53)

Catechism of the Catholic Church

Day 249 1877-1885

PART THREE: LIFE IN CHRIST

SECTION ONE-MAN'S VOCATION LIFE IN THE SPIRIT

CHAPTER TWO-THE HUMAN COMMUNION

1877 The vocation of humanity is to show forth the image of God and to be transformed into the image of the Father's only Son. This vocation takes a personal form since each of us is called to enter into the divine beatitude; it also concerns the human community as a whole.

I. The Communal Character of the Human Vocation

1878 All men are called to the same end: God himself. There is a certain resemblance between the union of the divine persons and the fraternity that men are to establish among themselves in truth and love. Love of neighbor is inseparable from love for God.

1879 The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation.

1880 A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future. By means of society, each man is established as an "heir" and receives certain "talents" that enrich his identity and whose fruits he must develop. He rightly owes loyalty to the communities of which he is part and respect to those in authority who have charge of the common good.

1881 Each community is defined by its purpose and consequently obeys specific rules; but "the human person . . . is and ought to be the principle, the subject and the end of all social institutions."

1882 Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged "on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs." This "socialization" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights.

1883 Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. the teaching of the Church has elaborated the principle of subsidiarity, according to which "a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co-ordinate its activity with the activities of the rest of society, always with a view to the common good."

1884 God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. the way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence.

1885 The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order.

THE TREE OF HAPPINESS (Cont.)

King Richard was glad to see all the Grand knights and their sons preparing for the Quest. Why even Sir Michael sent for his God-son Gabriel to be part of the great quest. Gabriel was the son of Henry, Sir Michael’s brother. Henry was not a member of the royal court and lived deep in the forests of Utopia. Henry had renounced his birthright, by his marriage to a simple peasantry woman, named Diane, who was known not only for her beauty but also for her intelligent mind and loving ways. Diane and Henry had raised Gabriel quite different from the other young men of Utopia. He was taught all the great sciences of the time, and his father trained him in the Knightly arts. He was a young man of strength in both mind and body. That was why Sir Michael chose him to be his Sergeant at Arms on the great crusade to find the Tree of Happiness.

When Gabriel got the word that he was to go with his uncle he was in his most favorite places to be. He was in the upper most branches of the oldest oak tree in the forest. It was said of the tree that it was used as a meeting place for Mass when St. Dennis first brought Utopia to the church over 500 years ago and if this was true it would make the tree at least 600 years old. Gabriel always loved it here. This was his special place. This was the place where he spoke with his creator. It was here he developed his strength of mind and by climbing the great tree he also developed his physical strength.

After Gabriel joined Sir Michael, King Richard and the rest of the Crusaders visited many faraway lands in search of the Tree of Happiness. They fought many battles (which are stories themselves) and they learned the value of friendship, duty and the worth of selfless service. The king and his Knights found themselves returning to the beliefs of the church and strangely found themselves happy although suffering in hardships together. After five years of searching, they found themselves approaching Utopia having never found the Tree of Happiness and having a sense of failure. Gabriel now a Knight himself, found they were approaching the tree of St. Dennis, his special place, in the middle of a terrible storm. As they approached the tree, Gabriel mentioned to King Richard how this tree was a special place to him, and they camped there for the night to wait out the storm. Gabriel had just finished mentioning this to King Richard when a great bolt of lightning struck the great tree splitting it. Sadly, later that night Gabriel went to bed.

In the morning Gabriel, Sir Michael, King Richard, and the company of Knights approached the split tree. As they approached, they discovered buried within the tree a crucifix that had been attached to the tree and the tree had grown around it. The crucifix was the cross of St. Dennis which had the following words inscribed upon it, “Upon this tree (cross) God hung in payment for our sins and love for us. THIS is the true Tree of Happiness.”

Today Diane T. Havermale succumbed to pancreatic cancer in February 2015; She is loved and remembered by her seven children: Claire, Christopher (Gabriel), Candace, Dara, Rachel, Nicole and Vincent (Michael). Please pray for her intentions and those who struggle with cancer.