Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he honored God, and delighted them by hymns and psalms. Nay, they were so very glad at the revival of their customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their worship, that they made it a law for their posterity, that they should keep a festival, on account of the restoration of their temple worship, for eight days. And from that time to this we celebrate this festival, and call it Lights. I suppose the reason was, because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival.
I have always thought it fitting that Christmas and Hanukkah, the Festival of Lights, are so close together usually on the calendar. Approximately 160 years before the Coming of Christ, the Jews revolted against the Seleucid Empire. This was one of the most important struggles in all of human history. It determined that the Jews would remain a people set apart, worshiping Yahweh, and not become, like so many Peoples before and since, a lost people, blended into larger populations, their god forgotten. It was this revolt, led by Mattathias, his name meaning “gift of Yahweh”, and his sons, known collectively as the Maccabees, that is told in First and Second Maccabees. The revolt was successful, but ultimately, through civil wars and the overpowering military might of Rome, the Jews again fell under foreign domination, and Jesus was born into a world ruled by Rome. However, the revolt established that the Jews would remain a separate people, worshiping their God and safeguarding their faith. This was an essential element in setting the stage for the coming of Christ. →']);" class="more-link">Continue reading
In response, permit me to explain what led to my own signature of the letter in question.
Readers of Catholics in the Public Square are no doubt aware that I have emphatically disagreed with Henry and those contributors at Vox Nova who supported Barack Obama throughout the 2008 election.
At the same time, to say Catholics shouldn’t have cast their vote for Obama is not the same thing as asserting that they were prohibited from doing so. This, at least, seems to be the conclusion drawn from the USCCB document “Forming Consciences for Faithful Citizenship”:
There may be times when a Catholic who rejects a candidate’s unacceptable position [on abortion] may decide to vote for that candidate for other morally grave reasons. Voting in this way would be permissible only for truly grave moral reasons, not to advance narrow interests or partisan preferences or to ignore a fundamental moral evil.
Suffice to say I was among the those who did not believe a “grave moral reason” existed that warranted voting for Obama. And if some members of Vox Nova disagreed, I’ll give them the benefit of a doubt, and trust they thought about it as long and hard as my own decision to vote for Senator McCain.