Month: December 2012

Posted on

Why is the Christmas Feast Celebrated Largely at Night?

O Holy night! Yes, a silent night! and, it came upon a midnight clear. Christmas, it would seem, is a festival of the mid night. Jesus is born when it is dark, dark midnight. We are sure of it. And why not?

Even though we are not told the exact hour of his birth we are sure it must have been night. Scripture does say that the Shepherds who heard the glad tidings were keeping watch over their flock “by night” (cf Luke 2:9). Further the Magi sought him by the light of a star, and stars are seen at night, deep midnight. None of this is evidence that Jesus was born at 11:59 PM, but it sets our clocks for night, deep midnight.

Add to this the fact that Christmas is celebrated at the Winter solstice, the very darkest time of the year in the northern hemisphere. More specifically Christmas breaks in on the very days that the light begins its subtle return. The darkest and shortest days of the year make their impression on December 21 and 22. But by December 23 and 24 we notice a definite, but subtle trend, the days are getting longer, the light is returning! Time to celebrate the return of the light, it is going to be alright!

How fitting now, to celebrate the birth of Jesus, the true Light of the World, in a deep and dark December.  Jesus our light, kindles a light and a fire that never dies away. Indeed, in the dark hours of December, we have noticed a trend. The light is returning, the darkness is abating, the days are growing longer from here on out. It is subtle now! But it will grow. And with the return of light, we celebrate our True Light: Jesus.

But light is best appreciated in contrast. We think most, and appreciate most, the glory of light when the darkness assails. There’s just something about Christmas Eve. As the time approaches through December, and the darkness grows, we light lights. Yes, all through December as the darkness grows, we light Advent candles, more as it grows darkest! Even the secular among us string lights in dark December, in malls, on their houses, as if to say, the darkness cannot win, the light conquers!

And lights have their true glory in contrast the darkness. Who sees the stars in mid day? And who appreciates the beauty of light until they have experienced the darkness? Yes, Christmas is a feast of the light. We confront the darkness of December and declare to it: “Your deepest days are over, the light is returning.” And for us of faith, we say to a world in ever deeper darkness, “Your darkness cannot remain. It wil be overcome and replaced.”  For though darkness has its season, it is always conquered by the light.

An atheist recently scoffed at me on the com box of this blog that our day is over, the world has rejected faith… Sorry dear Atheist friend, the light always wins. On December 22, the darkness recedes, the light returns and all darkness is scattered. It seems subtle at first, but the light always returns, the darkness cannot last.

Light has a way of simply replacing the darkness. In three months the equinox (equal night and day) occurs, and in six months the summer solstice (the longest day) comes. And the darkness will once again seek to conquer. BUT IT ALWAYS LOSES. The light will return. Jesus is always born at the hour of darkness’ greatest moment. Just when the darkness is celebrating most, it’s hour is over, the light dawns again.

Yes we celebrate after sundown on December 24. Even at midnight. Christmas morning is almost an afterthought. Most pastors know, the majority of their people have come the “night” before. The darkness cannot win. Light scatters darkness, it overwhelms and replaces it. In a deep and dark December, a light comes forth, a star, shines in the heavens.

We gather, in and on a dark night. We smile. We are moved by the cry of a small infant, by whose voice the heavens were made. His little cry lights up the night. The darkness must go, the light has come, day is at hand.

Yes, we celebrate at night to bid farewell to the darkness. It cannot prevail. It is destined to be scattered by the Light far more powerful than it, a Light it must obey, a Light that overwhelms and replaces it. Farewell to darkness, the Light of the World has come.

Jesus the light of the world.

The video below is a celebration of light. As a Christmas gift to myself on December 22nd, the darkest day of the year, I took an afternoon off and went to photograph the triumph of light over darkness. I went to a Mausoleum, Yes, to a place where thousands are buried in the walls. But also in those walls are windows, glorious windows where light breaks through, and Christ shines forth. Some of the most beautiful stained glass in the city of Washington resides in that place of death and darkness. The light breaks through and it speaks of Christ.

This video is a testimony to just some of those windows (I am putting together another video of other windows to be shown later). In this place, a place of death,  a light breaks through, the light of faith, the Light of Christ. The text of the music in this video is from Taize, and it says, Christe lux mundi, qui sequitur te, habebit lumen vitae, lumen vitae (Christ, Light of the World! Who follows you has the light of life, the light of life).

As you view this video of the Life of Christ, ponder that stained glass begins as opaque sand. But when subject to, and purified by the fire, it radiates the glory of light which can now shine through it. So it is for us. Born in darkness, but purified by Christ and the Fire of the Spirit, we begin to radiate his many splendored Light shining through us, to a dark world.

The Light wins, He always wins.

Posted on

A Summary of our Salvation – A Meditation on the Readings from the 4th Sunday of Advent

Here on the 4th Sunday of Advent, we are but a day away, practically speaking, from the unfolding of the great mystery of the Word made flesh. It is possible for us to look right past this 4th Sunday of Advent, but we do well to pause and ponder what is taught to us today about the salvation that is to unfold. One significant way we can do this is by pondering the first reading today from the prophet Micah. In four short verses we behold a kind of summary of our salvation, a snapshot of what ails us and how God heals us. Let’s look and see what the Lord, and the Church have to teach us.

I. Our Humility–The text begins: And you, Bethlehem-Ephrathah, too small to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel.

Of all the towns and villages in the land of Judah, one of the lowliest was Bethlehem. Though not far from the great city of Jerusalem, a matter of a few miles, the town was little more than a rundown frontier village, with little to recommend itself. It was a place by which one passed quickly, on their way to nearby Jerusalem.

Even today, after all that happened there, Bethlehem remains a troubled, and rundown little city, impoverished and crowded. It’s steep, hilly streets feature little that is pleasant on the eyes. There is a great sorrow that hangs over the city. It is hemmed in by walls, covered with razor wire, and guard towers. These are signs of a great standoff between Israel and the Palestinians. Largely isolated economically, the city shows forth great poverty and unemployment.

The ancient Church of the Nativity at the top of the hill looks every bit of its 1500 years in age. It is dingy covered in smoky soot, and largely in poor repair, due to a standoff among the Orthodox factions which oversee the building in different corners of the church. The tensions are palpable as one enters the church, and nervous tour guides engage in delicate negotiations, to ensure a quick visit to the cave of the Nativity beneath the altar.

Yes, Bethlehem remains lowly, troubled, and very humble. And yet it is here that our Savior chooses to be born, among the humble, among the troubled. He does not choose nearby Jerusalem, or the distant city of Rome, or any great and Imperial city. Not in a palace he is born, but in a cave. And even in this humble and lowly city, one has to get mighty low to find the place where Christ was born. One descends down steep and narrow steps into a cave. And even in this cave, one must stoop lower still, even kneel on the floor, to touch the place where Christ was born.

A lowly place, in a lowly village. Here is where Christ is born. See how the Lord is esteems humility. God hates pride, he just can’t stand it. Pride is our greatest enemy, it is at the root of every sin we commit. And thus it is the Lord teaches us that humility is one of our greatest gifts.

The story also reminds us of something that took place in Bethlehem 1000 years before. The prophet Samuel was sent to anoint a new King to replace Saul. Having been sent to lowly Bethlehem, Samuel surveys the sons of Jesse. Samuel is impressed by the strong young men he sees before him, but none of these seven were the king he was sent to anoint. There was other one son, so young and insignificant, that Jesse had not even thought to include him. It was little David, out in the field tending the sheep. Yes, the lowliest one, he’s the one whom God chose. Humility won the day. (cf 1 Sam 16)

And so it is, that Bethlehem shows forth the humility, the lowliness that alone opens the door to God. Bethlehem, a name which means “house of bread,” not house of caviar, not house a fine wine, rather, the house of ordinary bread. Humility ushers in our God.

II. Our Hardship–The text goes on to speak of our condition, prior to the coming of Jesus: Therefore, the Lord will give them up, until the time when she will is to give birth has borne.

For indeed, our condition without Christ is grave. We are given up, given over to sin and to our own fruitless and self-destructive tendencies. And thus we learn of the gravity of our condition, that we cannot save ourselves. The prophet Isaiah had cried out,  Oh, that you would rend the heavens and come down, that the mountains would tremble before you! …All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf and like the wind our sins sweep us away. No one calls on your name or strives to lay hold of you; for you have hidden your face from us and made us waste away because of our sins. (Is 64:1,6-7)

Yes, our condition apart from Christ is hard and quite hopeless. In the age of the Law and the prophets,  we learned the hard way that, strive though we might, we cannot save ourselves. Our wounds too deep, our pride too tall, our hearts too dull, in our minds too dark. We are lost without God. How often have deluded men sought to create utopia only to discover ruins. We have only to consider the utopian notions of the last bloody century.

Yes, the age of the Law and the Prophets in the Old Testament, shouts to us that we cannot save ourselves. We must rely on God we must turn to him. We don’t just need an Angel, we need a savior. And until she who was to give birth has borne the son, the only way to describe the human family is just the way this text form Micah does, we had been given up, that is, given over to our own sins so as to discover humility and our need for a Savior.

Isaiah wrote, All we like sheep have gone astray, every one to his own way (Is 53:6) St. Paul would later write of the time before Christ,  we were dead in our sins (Eph 2:1), given over to our transgressions and iniquity.

So here is our hardship, wandering, lost and in need of a Savior.

III. Our Head – the text goes on to speak of our Savior, our shepherd, our ruler and head. Speaking of him:  Whose origin is from of old, from ancient times. He shall stand firm and shepherd his flock by the strength of the Lord,  in the majestic name of the Lord, his God.

And thus we see that our Savior will be both God and man. He is God, for his origin is from of old, from ancient times (cf also Hebrews 7:3). He also saves us by the strength of the Lord. And yet, he is also one of us, for the text speaks of him as acting in the name of the Lord, his God.

He must be God, to have the power to save us, and yet he must also be one of us, in order to speak and act on our behalf. As God, he cannot obey God, for there is only one divine will. But as man, having a human will, he is able to obey the Father. Thus it makes sense that our Savior must be God, and man.

It is said that he will shepherd his flock. Shepherds feed, lead and protect their flocks. And all this, the Lord does for us. It is a trait of sheep to be wayward animals, sheep tend to stray. They need the watchful care of a shepherd. And thus, even after saving us from our sins, the Lord must continue to feed us, lead us, and protect us. Lest having been snatched from the wolf, we run into a bear, or having been saved from the edge of a cliff, we wander into a thicket.

Thus, Christ our shepherd and head must go before us, showing us and opening the way. He must walk behind us, to guard us and observe our every action. And he was walk beside us to keep our paths straight. We need a Savior, not just on Good Friday, we need him every hour, every day.

IV. Our Healing — The text goes on to say and the rest of his kindred shall return to the children of Israel and they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace.

And thus we see that the essential task of Jesus in healing us, is not simply a personal healing for me alone, or you alone. But it is also healing that removes the division’s within and among us. One of the chief sources of our suffering in this world are our divisions. Nation is divided against nation, races and ethnic groups in competition, conflict and crushing hatred.

At the time of Jesus, Jews and Gentiles, (largely Romans and Greeks) were in major conflict. The Jews of Jesus time were taught to love their neighbor and fellow Jews, but hate their enemy. Jesus taught that we must love and forgive our enemies, and he began the process of establishing a universal, a Catholic Church. He gave the apostles standing orders to preach the gospel to every nation, and to unite everyone under the common title of disciple, of Christian. The dignity of baptism and of being a child of God was to be offered to all and, as this text of Micah prophesies, the Lord’s salvation and greatness shall reach to the ends of the earth.

The text goes on to say, He shall be our peace. Not that this shall be a slogan-like peace as in “can we all just get along” but that “He” shall be our peace. That is to say the Lord Jesus Christ, and the truth he proclaims are to be the source of our unity. In sending the apostles forth to proclaim the gospel to every nation Jesus says that they should teach them to observe everything he has commanded, and draw them into the life of the church through baptism (cf Matt 28:19). He is our peace, Jesus and his teachings are what are meant to unite us. Every other form of peace is not a true peace or lasting peace.

Thus Jesus initiated a process that was not meant to politically conquer the world, but rather, he initiated a process whereby his truth and his grace would be proclaimed, and that men and women accepting these gifts, would be able to come to greater and more lasting peace.

This peace must begin in the heart and mind of every individual believer, who by the grace of Jesus Christ, experiences and inner healing of the many conflicts and destructive drives caused by sin. Then, by drawing others to that same healing through evangelization to a  life-changing transformative relationship with Jesus Christ, that peace is meant to spread throughout the world, putting an end to divisions, bringing together the children of God, and showing forth God’s greatness and truth, his salvation and peace, to the ends of the earth.

He is our peace, Jesus is our healing.

Here, just prior to the in-breaking of the Christmas reality, we are thus given a summary of iur salvation. It is a summary that extols our need for humility, describes our hardship, announces our Head a Shepherd, and sets for the basis for our healing. In a Word, the Word made flesh: Jesus.

This song says,

We need to hear from you
We need a word from you
If we don’t hear from you
What will we do
Wanting you more each day
Show us your perfect way
There is no other way
That we can live.

Destruction is now is now in view
Seems the world has forgotten all about you
Children are crying and people are dying
They’re lost without you, so lost without you
But you said if we seek
Lord if we seek your face
And turn from our wicked, our wicked ways
You promised to heal our land
Father you can

Posted on

Will God Still Be Able to Find Me? A Meditation based on an endearing Christmas Commercial

Children often have problems with generalization and conceptualization. For example, when I was very young I was told that Jesus lived in the tabernacle. Fine I thought, then that must mean there is furniture and stuff in there. So when the priest opened the tabernacle up on the high altar, I earnestly looked for the furniture and perhaps the little stair case going to a second floor, much like my sister’s dollhouse was set up.

But then the Nuns threw me for a loop in Sunday School when they asked “Where is God?” And then they supplied the answer, “Everywhere.” But wait a minute, I thought they said he lived in the tabernacle. And thus I could not generalize and specify very well with my 6 year old brain.

As for conceptualization, I remember being told by my mother that we were going to join my Father (who was in Vietnam at the time) for a two week vacation in Hawaii. She showed me the location of the Island chain on a globe in our house and I was immediately anxious. “How could we all fit on those little islands? They looked so tiny, and I could not conceptualize the notion of scale. I was truly shocked when my mother told me that not only could we all fit on those islands, but so could thousands of other people and also that our airplane could land on these seemingly tiny islands with room to spare. But for a seven year old brain this was all very implausible and I remained nervous about going to these little islands.

Yet another struggle I had was when I was told were going to move from Chicago to Florida. I asked my mother, “How will God be able to find me if we move?” I was actually quite concerned that even if He could find me, He might not want to walk that far to see me. I guess you might say I thought of God in a very localized way, a kind of local deity. Mother of course tried to reassure me but I wasn’t so sure.

I thought of that when I saw the video below. It is of a young boy who moves with his parents to a new house, somewhat near Christmas time. And he is obviously concerned to let Santa know his change of address so that the presents will be properly delivered. It’s quite cute really and a reminder of my earlier years with a more primitive brain.

Spiritually, though we likely move beyond the materially heretical notion of God as a “local deity” who might not want to walk so far to see us, it is still possible that we struggle at times with the notion that God has somehow forgotten, or forsaken us. When times get rough we may wonder where he is. In the video, “Santa” (a name which means “Holy one”) can represent God. And sometimes we need others, such as this young boy’s parents in the commercial, to help reassure us that God, the Holy One, is not far, has not forgotten and is well aware of our every move.

When God seems far or forgetful, it is good to have the Church and others in our life to remind us that God is more present to us that we are to ourselves, more knowing of us than we know ourselves.

A young monk went to the Abbot and said, “What am I to do about the distance I feel from God?” And the Abbot said, “Understand that it isn’t there.” “Does that mean that God and I are one?” Asked the monk. “Not one, not two.” Said the Abbot. “How can that be?” said the monk. The Abbot answered: “The ocean and its wave, the singer and his song…not one, not two.”

Enjoy this video and remember the word of the Lord, I will never forget you! See, I have engraved you on the palms of my hands (Is 49:16)

Posted on

Rude and Uninformed. A reflection on a recent billboard campaign by Atheist Humanists

I was asked by the Young Adult group in my parish to address some ads on our local buses and subway trains here in Washington. The members of the Young adult group found the ads offensive and troubling, especially since they were aimed at kids. The ads are posted by the American “Humanist” Association (AHA) and are indeed aimed at kids and teenagers. The focus of the message is “Kids without God: You’re not the only one.” I have altered the ad at the upper right of this post to avoid listing its website but as you can see God is represented by a seeming angry and/or accusing finger and a bemused teenager who says “I’m getting a bit old for imaginary friends.”

OK, so lets start with the necessary disclaimer. This is America and an folks are free to post billboards and promote ideas, even unpleasant or obnoxious ones. That said, I wonder if Christians would get away with the kind of demeaning and dismissive tone evident in these bill boards by the AHA.

Consider, first of all the timing of these ads, Christmas. Just about every year, the AHA runs its ads right during the Holy Season of Christmas and Chanukah. I would argue that this amounts to an intentional form of rudeness that the secular media would never accept in return from Christians.

Think, for example if, on “Earth day” (usually happens in April) Christians were to announce that, as far as we were concerned this had become an annoying celebration of the secularists, druids and others. And therefore we sought to ridicule their holiday by burning leaves, throwing trash around in public, or on our property, or turning all our lights on in protest. Perhaps too we might engage in personal ridicule on earth day, scoffing at them, calling them “tree huggers” and erecting posters encouraging people to kick a tree instead. It is unlikely we would be ignored by the media if we acted thus, on their special day, and ridiculed “Earth Day” and those who celebrate it. Rather we would be excoriated by the press and others for this.

And yet, many secularists and atheists rudely ridicule, mock and seek to put an end to our observance of Christmas. I am willing to engage secularists and atheists on matters of my faith, and I have done so on this blog. But acting, as many of them do, at the times of our sacred feasts is just plain rude, it is shameful behavior.

Next, note the ridiculing nature of the poster at the above right. The slogan equates faith in God with being childish and immature, as if faith in God were no different than “believing” in Santa Claus or some other imaginary friend, as little children do, who don’t know any better.

This dismissal of the belief in God as childish is insulting to the billions of people on this planet who DO believe in God. Belief in God is not childish, and God is not an “imaginary friend” for those of us who believe. I did have imaginary friends as a child, and I know the difference between what they where, and who God actually is. I am not stupid, and others who believe are not stupid, or childish, or immature.

I and others who believe, do so by the gift of faith and also because of the manifold evidence of God’s works and presence in our lives. I live in a world, that to my observation has obviously been designed and thus presents strong evidence of having a designer, that obviously has existence and thus has a source of that existence. Further, when I pray I am heard. I talk to the Lord every day, and I hear from him every day. I know and experience his presence in the depths of my soul, in deep contemplative experience, and in my daily life. And the Lord Jesus Christ is changing my life. His word and plan for my make sense to me, and have summoned me to a magnificent and joyful life. His gospel is a prophetic interpretation of reality that has have ordered my life and given meaning and explanations that comport with my lived experience. I have tested God’s promises and teachings in the laboratory of my own life and found them to be true.

Now an atheist or secularist is free to question me on any of this, and I understand that they doubt my experience or would what to explain it away. But the disrespectful nature of this AHA ad is rude and insulting. It presumes that I and others who believe are merely to be regarded as simpletons, clinging to childish notions and fairy tales. I am doing nothing of the sort. I am no fool, I am not a child, and God is not “an imaginary friend” to me. My life of faith is rooted in real experience and the manifold evidence of having tested God’s word, having found it true and wise, and seeing my life changed by God. I also have the lived experience of thousands of other acquaintances who believe, who know and encounter the Lord in their lives and experience his powerful presence.

There is also the lived experiences of billions of others, currently on this planet and those who have gone before who testify to the existence, presence and power of God in their lives.

Ridiculing all of us as simpletons, and implying that the ancient Catholic, Christian and Jewish faith amounts to no more than have “an imaginary friend is not only insulting and rude, it is uninformed. The intellectual, spiritual, liturgical, Scriptural and artistic legacy of the Judeo-Christian faith is both rich, and rooted in careful thought and balance. I would also add to this the many other great religious traditions on this planet. And while I do not agree with many of their fundamental tenants, the great contribution of these faith traditions to civilization and culture cannot be denied and should be respected.

Dismissing this great and rich tradition of faith and more than implying it is childish comes across as boorish, bigoted and unschooled.

Further the “pointed finger” supposedly representing God is also cartoonish, unbalanced and disrespectful to the great religious tradition. It is true that God does confront injustice, wrong-doing and sin in the Holy Scriptures I revere. But it is also true that those same scriptures teach and reveal that God creates everything in Love and provides for his children and creation. He is merciful and forgiving. He respects human freedom and summons us to follow him freely, not under compulsion. In his love he entered our world and joined his sufferings to ours, and repaired the ancient breach, reaching out a saving hand (not just a pointed finger) to all who take hold of it. The God I know and have personally met, loves immensely, and when he does seek to correct me, I experience it as an act of love just as the Scriptures assert (e.g. Hebrews 12). God has a passion to set things right in and for those whom he loves. Here too, the cartoonish simplification of God by the AHA is inaccurate and unschooled.

To summarize, the bill board, ad campaign of the American Humanist Association comes off as rude, boorish and bigoted. It steeps its message in a ridiculing notion and implication that billions of believers throughout this world and many more stretch back into time are nothing more than children who believe in an “imaginary friend.” The utter lack of respect for the rich cultural tapestry, careful intellectual tradition, and lived experience of billions of believers in this ad shows the AHA is little more than uniformed an unschooled in the traditions and faith they try to criticize. The timing, tactics and content of this bill board by the AHA show them to be far from the humanitarian principles they claim to promote.

There is nothing humanist or humanitarian in their ad at all. It is plain and simple, “Rude,” just plain rude.

Posted on

What does”Incarnation”mean?

Are You Smarter than a Fifth-Grader?

Archdiocese of Washington: Year of Faith series

Written by:

Dominican Brothers of the Province of St. Joseph

When I used to be a math tutor, I helped elementary school students who were struggling with arithmetic.  As a physicist, I was knee deep in very difficult and advanced mathematics and realizing that some children had difficulty with addition and subtraction initially took me aback.   Basic arithmetic had become so familiar to me that it took some time to figure out how to teach and explain it.  I took it so much for granted that I forgot how odd it must seem to a child coming across it for the first time.

In a similar way, we could look at today’s “Are You Smarter Than a Fifth Grader” question: “What does the word ‘Incarnation’ mean?” The Catechism of the Catholic Church states that “the Church calls ‘Incarnation’ the fact that the Son of God assumed a human nature in order to accomplish our salvation in it.”(CCC 461)  While this is not easy language it is something that most Catholics are used to hearing and may not think twice about.  When we realize that most of the disagreements in the first five centuries of the Church revolved around this doctrine, we may be surprised.  What, exactly, is the big deal? In these arguments, the big deal was our salvation.

Since the original sin, mankind had cut itself off from friendship with God.  Jesus Christ came to save us from our sins and restore us to communion with God.  The theological question was this: if Christ came to save us, what did He have to become in the Incarnation?  Jesus Christ saved us by becoming like us in all ways but sin.

The first major Christological heresy, Arianism, claimed that Jesus Christ was not  really God, just a very godlike creature.    Arius didn’t want to admit that God could become man—it might imply that God wasn’t perfect and transcendent.  But St. Athanasius argued fiercely against him.  Only God can bridge the infinite gap between us and Him.  If Jesus wasn’t really and truly God, then Jesus couldn’t save us from our sins.  This is why we say in the Creed that Jesus is “God from God, light from light, true God from true God, consubstantial with the Father.”

The heretic Nestorius split the unity of Christ’s Person.  Can we really say that Mary is the “Mother of God?”  Nestorius thought this was pious nonsense.  How can the eternal and perfect God have a mother, or be born in time?  It seemed safer to say that two persons existed in Christ.   This, of course, is deeply wrong.   The same Person who died on the Cross had to be God, for us to be saved from our sins.  God died on the Cross.  Only as God did He offer something infinitely worthy to God, and only as man could He suffer on our behalf.  By splitting the unity of Christ’s Person, Nestorius would tear asunder the unity of Christ’s saving work.   Thus the Church found itself confessing that Jesus Christ was “True God and True Man.”

When we dive into the details, we find that the mystery of the Incarnation is far from straightforward, and sorting out the details takes a lot more than simple arithmetic. But the mystery of the Incarnation opens up to us the mystery of divinization, “for this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might becomes sons of God.”(CCC 460)

Join us on December 27th for our next “Are You Smarter than a Fifth-Grader?” post.

Please don’t forget to follow our questions on the Archdiocese of Washington Facebook page.

Posted on

On the Virtue of Holy Silence Before the Mysteries of God. A Meditation on the Silence Imposed on Zechariah

The Gospel of December 19th features the story of Zechariah and Elizabeth and the conception of John the Baptist. And while there are certainly many teachings to be drawn from this passage, there is perhaps some value to focus for a moment on the imposition of silence made upon Zechariah. This aspect of the story maybe a particular value since we live in time marked By a lack of reflection and silence, and of often stridently expressed opinions and opposition to the hidden things of God.

The Gospel opens with a description of Zechariah and Elizabeth being devout observers of the Law, and with the observation that they have reached their later years without having children. Zechariah, in his priestly ministry, is selected to enter the Temple and offer incense at the designated hour. Within he encounters the Archangel Gabriel who announces the birth of John the Baptist. Zechariah wonders

How shall I know this? For I am an old man, and my wife is advanced in years.

In this he is rebuked by Gabriel for his lack of faith and told,

You will be silent and unable to talk until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time. (Luke 1:19)

This rebuke causes some wonderment on our part. For it would seem that Zechariah’s response is not unlike that of the Blessed Mother who said, How will this be, since I know not man? (Lk 1:34). In our puzzlement we must remember that we have before us only a written text. We cannot hear the tone of voice that was used, or see other clues that indicate the attitude of Zechariah as he wonders how this can be. There must have been differences, for Mary’s question brings reassurance from Gabriel, Zechariah’s question draws rebuke.

Whatever the reason, let us ponder the the punishment declared by the Archangel.

In the first place, it seems that err if we regard the action merely as a punitive. Rather, we ought also to see it as a kind of remedy. In effect The Archangel draws of Zechariah into a kind of holy silence before the great mystery of the conception of John the Baptist. This silence will give him time to reflect and ponder, without speaking.

There is a human tendency to be analytical. Our intellect is central to our glory, and we have well used it to master nature, and unlock many aspects of the created world. And yet, glorious though our intellect is, it is also something over which we tend to stumble. There is a time simply to become quiet and ponder in reverent silence the fact that there are many mysteries beyond our ability to analyze or dissect.

For many, who think merely in the flesh, mysteries are something to be solved, something to be conquered. We moderns especially, presume that anything we do not currently understand, anything currently mysterious, we will one day fully understand, it is just a matter of time.

But the Christian tradition speaks more cautiously, about mystery. Mystery is something requires reverence. Mysteries are often something meant to be appreciated and respected, not merely to be set upon in order to be solved or unraveled. This is especially true with mysteries related to God, and to some extent human person.

Consider for example the mystery of your own person. You know much about yourself, but much lies hidden. Many things about us defy simple analysis, or categorization. In the face of this mystery, silence and reverence are essential. And while are insights about our inner self grow deeper with the passing years, we can never say we have conquered the mystery of our very self. Scripture says,

More tortuous than all else is the human heart, and beyond cure. Who can understand it? “I the Lord search the heart and examine the mind (Jer 17:9-10),

And if we are to have this reverence for our very self, we must also have it for one another. We must reverence the mystery of one another, never demanding insistently to know things which are not ours to know. And we must never arrogantly presume that we have someone “figured out.” To claim this trivializes the human person.

A fortiori – If reverence and a holy silence is appropriate before human mysteries, how much more reverent must our attitude be toward the mysteries of God and his ways. Scripture in many places commands us to a kind of holy silence before the mystery of God:

  1. Silence, all people, in the presence of the LORD, who stirs forth from his holy dwelling. (Zechariah 2:17)
  2. Be silent before the Sovereign LORD, for the day of the LORD is near. (Zephaniah 1:7)
  3. Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth. (Psalm 46:10)
  4. Then Job answered the Lord:“I am unworthy—how can I reply to you? I put my hand over my mouth. I spoke once, but I have no answer—twice, but I will say no more.” (Job 40:4-6)

And thus we see in today’s Gospel, how Zechariah has imposed upon him the kind of holy silence, that he might reflect more deeply and reverently on the mysteries of God. He is not to speak, he is to be still, silent before the Lord who stirs from His holy dwelling. Words reduce and seek to capture mystery. Zechariah is to ponder in reverent silence. Not one word will he utter until it all comes true.

Zechariah also manifests another common human tendency, the tendency to scoff at things we do not understand. Rather than to draw back and seek to learn in holy silence and docility, we scoff at how unlikely or uncertain things are. Since we cannot understand it, it cannot possibly be. Never mind that with God all things are possible, or that even our sciences have shown us things which we never dreamed possible, discoveries of processes in nature that baffle the mind.

Yes, there is a time to speak, a time to ask, and a time to open our mouth in teaching. But there is also a time to sit quietly, to listen, to learn, ponder in silence. There is a time to reverence mystery in quiet, wordless admiration. There is a time to humbly except that there are many things beyond my ability to know or understand.

In this reverent silence there comes forth kind of holy wisdom, a wisdom that is not easily reduced to words. It is the wisdom that appreciates that the acceptance of mystery, is itself insight. It is a silence that opens us upward and outward away from the more tiny world of things we have “figured out.”

And thus Zechariah is reduced by the angel to silence, a holy and reflective silence before the mysterious and merciful work of God.

And what of us who are approaching the mystery of the incarnation, and who live in a world steeped in mystery? Do we scoff and what we do not understand? Do we rush to open our mouth in doubt or ridicule, or do silently ponder and listen, seeking to be taught? Do we accept that humility both opens the door to wisdom and is a kind of wisdom itself?

Find silence before Christmas: God stirs from His holy dwelling.

Posted on

On the Tender Motherhood of Mary, Mother of God and my Mother Too

As the feast of Christmas approaches some reflection on the Motherhood of Mary seems appropriate. As mother to Jesus she has carried him in her womb some nine months now, and the time approaches when she will give birth to him, will show him to the world. In this, she is not only his mother, but also his first evangelizer, holding up Christ for the world to see.

As mother to Christ she has the role of nurturing his human nature and caring for him in the most tender and intimate of ways. How magnificent and yet how human her motherhood is. Two strophes from music come to mind which illustrate the glory and the tenderness of Mary as Mother of God. The first is from a rather ancient source (the translation is my own):

Alpha et O (Alpha and Omega)
Matris in Gremio (is sitting in mommy’s lap)
–  From the Hymn In Dulci Jublio

Angels and Archangels may have gathered there;
Cherubim and Seraphim thronged the Air.
But only his mother in her maiden bliss;
Worshiped the beloved with a kiss.
–  From the hymn “Ere the Bleak Mid Winter” by Christina Rosetti (ca 1872)

Yes, here is the mystery and the majesty of the Motherhood of Mary in all its humanness, and tender love.

And Mary is our Mother too. I am a witness of how she has helped by her prayer and intercession to nourish and care for Christ in me, drawing my infant faith in Jesus to a mature and adult faith. At an earlier time in my life when I struggled, rebellious against what I saw as an authoritarian Church and God (I was wrong), it was Mary and her tender motherhood who provided a way back for me. She, like she had done at Bethlehem and Cana, held Christ up for me to see. She clarified his role and both God and Man, Savior and Brother.

And in being a mother to me, she, who is also an image of the Church, showed also to me the Church as a tender, teaching and nourishing Mother.

Yes, Mary, Mother Mary. Mother to Jesus, and my Mother too. For she who gave birth to the head, also gave birth to the Body. I am by Baptism a member of the Body of Christ, and so she who is mother to Christ the Head, is also mother to me, a member of Christ’s body. And my love for her has deepened my love and reverence for Christ and also for the Church of which Mary is a beautiful symbol.

Blessed Isaac of Stella (Abbot) wrote this beautiful reflection:

The whole Christ and the unique Christ—the body and the head—are one: one because born of the same God in heaven, and of the same mother on earth. They are many sons, yet one Son. Head and members are one Son, yet many sons; in the same way, Mary and the Church are one mother, yet more than one mother; one virgin, yet more than one virgin.

Both [The Church and Mary] are mothers, both are virgins. Each conceives of the same Spirit, without concupiscence. Each gives birth to a child of God the Father…

In the inspired Scriptures, what is said in a universal sense of the virgin mother, the Church, is understood in an individual sense of the Virgin Mary, and what is said in a particular sense of the virgin mother Mary is rightly understood in a general sense of the virgin mother, the Church. When either is spoken of, the meaning can be understood of both, almost without qualification….

Christ dwelt for nine months in the tabernacle of Mary’s womb. He dwells until the end of the ages in the tabernacle of the Church’s faith. He will dwell for ever in the knowledge and love of each faithful soul.

From a sermon by Blessed Isaac of Stella, abbot
(Sermo 51: PL 194, 1862-1863, 1865)

Mary is more than a Christmas ornament. She is Mother of God, Mother of Jesus and therefore our mother too. Let her give you a mother’s care this Christmas. For, in giving birth to Christ the Head, she also gives birth to His Body, the Church, and that includes you and me. In nurturing and holding Christ, she also holds you and me. In singing him a lullaby she also sings to us. And, as a Cana when she urged him to work his first miracle and begin his saving work, so does she urge us also to step out and witness to the power and majesty of Jesus her Son and our Lord and Head.

Let Mary show you a mother’s love this Christmas.

Here’s a little video I put together. The words to the song begin:

I saw a Maiden sitting
and singing unto her child, a little Lording
Lu-lay lu-lay my dear son, my sweetie
Lu-lay lu-lay My dear heart
My own dear darling

Posted on

Walking to Bethlehem with the Holy Family

As Christmas approaches, we might ponder the holy that the Holy Family were making a journey, not to some shopping mall, but South to Bethlehem. In the brief reflection that follows, I take liberties and combine imagination with known facts and the cultural context of the time. But in your mind’s eye see a couple setting forth from a tiny village called Nazareth, a town so small (barely 300 souls) that there was not even a road going to it, just a foot path. Perhaps they headed south for Hazor to connect with the Via Maris. We do not know for sure the route they took.

Yes, consider, that even now in this week before the birth, some 2000 years ago, they would be making this difficult journey well into Mother Mary’s ninth month of pregnancy. Mary with Jesus, resting in utero, just beneath her heart. She, with Joseph is walking some seventy miles south through very hilly terrain. These were not small hills. They were more on the scale of the Appalachian Mountains here in Eastern America. (see photo above right taking along the Via Maris near Megido)

The census has been called, and the timing could not be worse. It is certain that they will be away from home for this birth of enormous importance.

Many artists picture of her riding on a donkey. I have my doubts that this was the case. She and Joseph are among the working poor, and is doubtful they could have afforded such a costly beast of burden. I wonder too, if a woman so late in pregnancy, could really ride a donkey. It is possible that Joseph had some sort of wagon for her to ride in. But I suppose quite frankly, she probably walked.

These were hardy people, these ancient Israelites. They were used to make it to long journeys back-and-forth Along the Via Maris, or perhaps along the King’s Highway further West. Either way, lots of hills, lots of steep inclines.

Clearly, great anxiety and concerns accompany them as they headed south. There was nothing sentimental about the first Christmas, it was marked by great hardships, hardships that prefigured the cross.

Ancient travel was not just difficult, it was dangerous. Robbers and other criminals lurked along the traveled paths seeking vulnerable targets. Surely a man accompanying a pregnant woman to be a vulnerable target. And though Scripture mentions no such robbery or assault, neither Joseph or Mary knew this, setting out.

The Scriptures are silent, if any friends accompanied them. But given the dangers, it is unthinkable that people traveled these routes alone, or even in pairs. Rather, people traveled in groups for safety. Yet, it seems likely that Joseph and Mary would have struggled to keep up with the group, given Mary’s condition.

Yet another source of anxiety must have centered on lodging in Bethlehem just ahead. Those were not days of Orbitz, or easy reservations. One set out not knowing precisely the arrangements that would be had.

But onward they go. Perhaps stopping here and there to rest with the group. It was not easy. It was arid, and the terrain was rocky, and hilly. Carrying water along was critical but heavy, as were the other essentials of clothes, basic food and a cloak in which to sleep on the chilly evening. Even if the day is hot, the temperature drops rapidly in the arid climate of the Middle East. Joseph carries a walking stick, not to lean, but for defense.

Most of us moderns can barely walk a mile, even on flat terrain. But, as we have noted, these were hardy people, accustomed to hardship, and difficulty.

Spend some time praying and journeying with the Holy Family these next days. They journey for us. Walk with them, pray and ponder what lies ahead. Christ is near, even at the gates.

This video contains further reflections, some of them different from my own, but much of what we must do on these spiritual journeys is speculative.