1 Maccabees 14:25–27

1 Maccabees 14:25 — The People's Question: "What thanks shall we give?" The passage opens with a spontaneous outburst from the people — not a decree from above, but a rising cry from below. The rhetorical question "What thanks shall we give?" (Greek: tína autoîs apodōsomen eucharistían) is not an expression of helplessness but of overwhelming gratitude searching for an adequate form. The Greek word eucharistía — thanksgiving — carries enormous weight: it is the very word that would come to name the Church's highest act of worship. The people recognize they are in the presence of a gift that exceeds any ordinary recompense. This posture of awed, searching gratitude is itself a spiritual act.

1 Maccabees 14:26 — The Recital of Simon's Works The communal recounting in verse 26 functions as a kind of anamnesis — a formal, liturgical remembrance of saving deeds. The people enumerate three accomplishments: (1) Simon and his family "made themselves strong," indicating personal courage and self-sacrificial commitment; (2) they "fought and chased away Israel's enemies," the concrete historical liberation; and (3) they "confirmed liberty to Israel" — the Hebrew concept of dĕrôr (freedom, release) echoing the Jubilee proclamation of Leviticus 25. The mention of "his brothers and the house of his father" is theologically significant: the Maccabean salvation is a family salvation, rooted in the priestly lineage of Mattathias. It cannot be attributed to Simon alone; it is the fruit of covenantal solidarity across generations. This corporate dimension of saving history directly mirrors Israel's faith that redemption is always communal — worked through a people, a family, a remnant.

1 Maccabees 14:27 — The Bronze Tablets on Mount Zion The decision to inscribe the decree on tablets of brass (deltois chalkaîs) and erect them on pillars on Mount Zion is a solemn, monumental act with deep scriptural resonance. Bronze or stone inscription was the ancient Near Eastern method for the most permanent and binding of records — the tablets of the Law given at Sinai being the supreme example. To inscribe something is to say: this shall not be forgotten; this stands before God and history. Mount Zion is chosen deliberately: it is not merely a geographic site but Israel's theological center — the place of David's throne, Solomon's Temple, and God's dwelling. By placing the memorial there, the people are situating Simon's leadership within the sacred story of Israel's covenant with YHWH. The phrase "This is the copy of the writing" (toûto dè tò anteígrapon tês graphês) introduces what follows in verses 28–45 as a formal public record. The act of writing and publicizing is itself a liturgical gesture — a handing-on (traditio) of memory to future generations.

The Typological Sense At the typological level, the threefold structure here — communal acclamation, recital of saving deeds, and permanent memorial inscription — anticipates the shape of Christian liturgy and dogmatic definition. The Church, when she formally defines doctrine in a council, performs an analogous act: the People of God, in response to the saving works of Christ, enshrine in permanent, binding form what God has accomplished. Mount Zion in Christian typology is the Church herself (Hebrews 12:22), and the "tablets" on which saving memory is inscribed are ultimately the hearts of the faithful (2 Corinthians 3:3).

Catholic tradition illuminates this passage at several interlocking levels.

Gratitude as a Theological Virtue in Act. The Catechism teaches that "thanksgiving characterizes the prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is" (CCC §2637). The people's searching question — what thanks shall we give? — is the seedbed of all genuine liturgy. St. Thomas Aquinas, in his treatment of gratitude (Summa Theologiae II-II, q. 106), identifies three acts of gratefulness: interior recognition of a benefit, verbal acknowledgment, and external expression. The community in these verses enacts all three simultaneously, modeling a fully integrated response to divine beneficence mediated through human instruments.

Human Instruments of Divine Providence. Catholic teaching firmly holds that God works through secondary causes, including human heroism and political leadership (CCC §306–308). Simon is honored not despite his humanity but because of it — his courage, sacrifice, and fidelity are seen as participation in God's own salvific action for Israel. Pope St. John Paul II, in Laborem Exercens (§25), describes human work done in service of community as a participation in the creative and redemptive activity of God. Simon's military and political labor is, in this sense, a form of vocation.

Memory, Tradition, and the Permanence of Sacred History. The bronze tablets anticipate the Catholic understanding of Sacred Tradition as a living, handed-on memory. The Second Vatican Council in Dei Verbum (§8) teaches that Tradition "makes progress in the Church" precisely through the community's pondering, study, and proclamation of what has been received. The inscription on Zion is an act of traditio — a deliberate transmission to future generations of what God has done. The Church Fathers, especially Origen and Eusebius, saw Mount Zion as a figure of the Church, making this inscription typologically a foreshadowing of the Church's own doctrinal monuments.

For contemporary Catholics, these verses offer a counter-cultural challenge: in an age of instant consumption and short attention spans, the community here stops, names, and permanently records what God has done through human fidelity. This is the practice of gratitude as a discipline, not a passing sentiment.

Concretely, this passage invites Catholics to ask: Do we name and honor the people through whom God has liberated us — parents who sacrificed for faith, priests who persevered, teachers who handed on the Gospel at cost to themselves? Do our parishes, families, and communities create their own "tablets of brass" — through annual commemorations, written histories, naming days, and liturgical memory — so that saving deeds are not lost to time?

It also speaks to the question of communal accountability in gratitude. Notice that it is the whole people, not an elite, who initiate this memorial. Every Catholic has a stake in preserving and transmitting the memoria Dei — the memory of God's saving acts — in their own corner of the Church. The inscription on Zion begins with the cry of ordinary people: "What thanks shall we give?" That cry is still ours to raise.