Category: Christmas

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Incarnation and the First Letter of John

In the weekday Masses following the Christmas octave we celebrate the Word becoming flesh. We read from the First Letter of John, which emphasizes the Incarnation of Jesus and demands that we experience the Word becoming Flesh in a practical way in our own lives.

Fundamentally, the Incarnation, the Second Person of the Trinity becoming flesh, means that our faith is about things that are real and tangible. As human beings, we have bodies. We have a soul that is spiritual, but it is joined with a body that is physical and material. Hence it is never enough for our faith to be about only thoughts, philosophies, concepts, or historical facts. Their truth must also touch the physical part of who we are. Our faith must become flesh; it has to influence our behavior. If that is not the case, then the Holy Spirit, speaking through John, has something to call us: liars.

God’s love for us in not just a theory or idea. It is a flesh and blood reality that can be seen, heard, and touched. The challenge of the Christmas season is for us to allow the same thing to happen to our faith. The Word of God and our faith cannot simply remain on the pages of a book or in the recesses of our intellect. They must become flesh in our life. Our faith has to leap off the pages of the Bible and the Catechism and become flesh in the way we live our life, the decisions we make, and the way we use our body, mind, intellect, and will.

Consider this passage read at Mass during the Christmas season. This excerpt is fairly representative of the tone of entire First Letter of John.

The way we may be sure that we know Jesus is to keep his commandments. Whoever says, “I know him,” but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him: whoever claims to abide in him ought to walk just as he walked (1 John 2:3ff).

Note some teachings that follow from it:

1. Faith is incarnational. What a practical man John is! Faith is not an abstraction; it is not merely about theories and words on a page. It cannot be reduced to slogans or pious sayings. It is about a transformed life; it is about truly loving God and making His Commandments manifest in the way we live. It is about the loving of my neighbor. True faith is incarnational, that is to say, it takes on flesh in my very “body.”

Human beings are not pure spirit. We are not just intellect and will; we are also flesh and blood. What we are cannot remain merely immaterial. What we are must also be reflected in our bodies, in what we physically do.

Many people spout this phrase too often: “I’ll be with you in spirit.” Perhaps an occasional physical absence is understandable, but after a while the phrase rings hollow. Showing up physically and doing what we say is an essential demonstration of our sincerity. Our faith must include a physical, flesh-and-blood dimension.

2. A sure sign – John said, The way we may be sure that we know Jesus is to keep his commandments. Now be careful of the logic here. The keeping of the commandments is not the cause of faith; it is more the fruit of it. It is not the cause of love; it is the fruit of it.

In Scripture, “knowing” refers to knowing on more than an intellectual level. It refers to deep, intimate, personal experience of the thing or person. It is one thing to know about God, it is another thing to “know the Lord.”

John is saying here that in order to be sure we have deep, intimate, personal experience of God, it must change the way we live. An authentic faith, an authentic knowing of the Lord, will change our behavior in such a way that we keep the commandments as a fruit of that authentic faith and relationship with the Lord. It means that our faith becomes flesh in us. Theory becomes practice and experience. It changes the way we live and move and have our being.

For a human being, faith cannot be a mere abstraction; in order to be authentic, it has to become flesh and blood. In a later passage, John uses the image of walking: This is the way we may know that we are in union with him: whoever claims to abide in him ought to walk just as he walked (1 John 2:6). Now walking is a physical activity, but it is also symbolic. The very place we take our body is physical, but it is also indicative of what we value, what we think.

3. Liar? – John went on to say, Whoever says, “I know him,” but does not keep his commandments is a liar. This is strong language. Either we believe and thus keep the commandments, or we are lying about really knowing the Lord and we fail to keep the commandments.

Don’t all of us struggle to keep the commandments fully? John seems so “all or nothing” in his words. His math is clear, though. To know the Lord fully is never to sin (cf 1 John 3:9). To know Him imperfectly is still to experience sin. Hence, the more we know Him (remember the definition of “know”) the less we sin. If we still sin, it is a sign that we do not know Him enough.

It is not really John who speaks too absolutely. It is we who do so. We say, “I have faith. I am a believer. I love the Lord. I know the Lord.” Perhaps we would be better saying, “I am growing in faith. I am striving to be a better believer. I am learning to love and know the Lord better and better.” Otherwise, we risk lying. Faith is something we grow in.

Many in the Protestant tradition have a tendency to reduce faith to an event: answering an altar call, or accepting the Lord as “personal Lord and savior.” But we Catholics do it, too. Many Catholics think that all they have to do is be baptized; they don’t bother to attend Mass faithfully later. Others claim to be “loyal” or even “devout” Catholics, yet dissent from important Church teachings. Faith is about more than membership. It is about the way we walk, the decisions we make. Without this harmony between faith and action, we live a lie. We lie to ourselves and to others. The bottom line if we really come to know the Lord more and more perfectly, we will grow in holiness, keep the commandments, and be of the mind of Christ. We will walk just as Jesus walked and our claim to faith will be the truth and not a lie.

4. Uh oh, is this salvation by works? No, but it is a reminder that we cannot separate faith and works. The keeping of the commandments is not the cause of saving or of real faith. Properly understood, the keeping of the commandments is the result of saving faith actively present and at work within us. It indicates that the Lord is saving us from sin and its effects.

The Protestant tradition erred in dividing faith and works. In the 16th century, the cry when up from Protestants that we are saved by “faith alone.” But faith is never alone; it always brings effects with it.

Our brains can get in the way here and tempt us to think that just because we can distinguish or divide something in our mind we can do so in reality. But this is not always the case.

Consider, for a moment, a flame. It has the qualities of heat and light. We can separate the two in our mind, but not in reality. I could never take a knife and divide the heat of the flame from the light of the flame. They are so interrelated as to be one reality. Yes, heat and light in a flame are distinguishable theoretically, but they are always together in reality.

This is how it is with faith and works. Faith and works are distinguishable theoretically, but the works of true faith and faith itself are always together in reality. We are not saved by works alone, or by alone. They are together. Faith without works is dead (James 2:14). In other words, faith without works is a nonexistent concept; it is not a saving or living faith. Rather, as John teaches here, to know the Lord by living faith is always accompanied by keeping the commandments and walking as Jesus did.

So faith is incarnational. The Word became flesh and dwelt among us, really and physically. So, too, our own faith must become flesh in us, in our actual behavior.

Below are the words to a Christmas carol that is unknown to most Americans (unless you happen to be very familiar with Renaissance music). It is an early Spanish carol by an unknown 16th century composer. The gist of the carol is that the Word (Jesus) has shown His love for us by becoming flesh. Mary, who has real faith, would do anything for Jesus, but has nowhere even to lay Him down. The song rebukes this rich world for its lack of faith manifested in love and cries out, in effect, “Won’t you at least offer some swaddling clothes to the one you have forced to be born in a stable?” The world’s true faith must be made manifest by its acts of love. Here are the original words and the English translation of this incarnational Christmas carol:

Verbum caro factum est                      (The Word was made flesh)

Porque todos hos salveis.                   (for the salvation of you all.)

Y la Virgen le dezia:                            (And the Virgin said unto him:)

‘Vida de la vida mia,                           (‘Life of my life,)

Hijo mio, ¿que os haria,                     (what would I [not] do for you, my Son?)

Que no tengo en que os echeis?’         (Yet I have nothing on which to lay you down’)

O riquezas terrenales,                                    (O wordly riches,)

¿No dareis unos pañales                    (will you not give some swaddling clothes)

A Jesu que entre animals                    (to Jesus, who is born among the animals)

Es nasçido segun veis?                       (as you can see?)

 

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A Meditation on the Bloody Octave of Christmas

Many are shocked to walk into daily Mass on December 26 and instead of hearing more of the “Baby Jesus” we are confronted with Martyrdom, “The Feast of Stephen” is ancient on the Church’s calendar. More ancient than the Christmas cycle and hence it was not removed to another time.

Bu the martyrdom does not stop there. We are in the midst of the Christmas Octave, an Octave filled with blood as we shall see.

What is an Octave? But first, there may be some of you who wonder what is meant by and “Octave.” An Octave is a period of eight days wherein a feast of the Church is celebrated for that whole period as though it were all the same day. In the modern liturgical calendar we only observe two octaves explicitly: Christmas and Easter.

During the week following Christmas many of the prayers speak of each day as though it were still Christmas. For example some of the prayers and antiphons say, “Today is born our savior, Christ the Lord.” A purist might say, but it is NOT today that he is born, it was back on Saturday the 25th that he was born. But, in certain sense this IS still Christmas day. Christmas Day is one long day of eight days from Saturday the 25th to Saturday January 1st.

It is the same with Easter where for one whole week we announce: “This is the day the Lord has made…”

Why eight days? Some say it is a reference to the eighth day on which Christ rose. I know, you thought it was the third day. But it was also the eighth day! For God made the world in seven days, resting on the seventh (Sabbath or Saturday). But Christ rose on the 8th day (Sunday). So resurrection morning is both the third day AND the eighth day! Others say the practice of the octave goes to Jewish times where some of the feasts (e.g. Dedication and Tabernacles (Booths)) were celebrated over 8 days.

In the old calendar there were more Octaves such as: Epiphany, Pentecost, All Saints, Immaculate Conception, Ascension Sacred Heart and others). Not all of these were privileged Octaves in which no other feasts could be celebrated. Easter and Pentecost were really the only two that blocked out all other feasts entirely. Others, like the Christmas Octave, allowed the celebration of other feasts but still referred to the feast of the octave as well.

So here we are in the Christmas Octave and, in a strong sense it is thus still Christmas Day. TODAY is born our savior Christ the Lord. This feast is so important that we stretch its observance a completed week and into the eighth day.

Bloody Octave – But one of the striking things about the Christmas octave is its bloodiness. It is one of the bloodiest weeks of the Church’s years. Thus, on December 26th, when we have hardly digested our Christmas dinner, we celebrate the Feast of St. Stephen, the Martyr who was stoned to death. On December 28th we celebrate the Feast of the Holy Innocents, the young and infant boys who were murdered by Herod seeking to kill Christ. On December 29th we celebrate the feast of St. Thomas Becket who was murdered in Canterbury Cathedral. Even St. (King) Wenceslaus of whom we happily sing “on the Feast of Stephen” was brutally killed by his brother.

Why all this blood, why this martyrdom? It is almost as though the red poinsettias that we put out in festive Christmas spirit look back to us in testimony. For it is clear that Jesus came to this world, ultimately to die. His crib (likely of wood) in which he was laid, arms and feet bound by swaddling clothes, points inevitably to the wood of his cross where, once again, his arms and legs were bound by nails and, after dying, he was wrapped tightly in a linen shroud.

The blood of the Christmas octave also reminds us that many of us too will share in Christ’s lot. This world hated Christ and had “no room for him.” Neither does this world have room for true Christians and the blood of martyrs stretches down through the centuries in testimony to the world’s hatred for authentic disciples of Christ and the truth they propose.

From this bloody octave the words of Christ ring out: If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you (Jn 15:19). The martyrs of the Christmas Octave say, Amen.

And even St. John the Apostle, whose feast also occurs in the Octave (Dec 27), also says Amen. For, though he did not suffer martyrdom he proclaimed his Amen also from his prison cell on Patmos: I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus (Rev 1:9).

Victory – But all these martyrs and sufferers (St. Stephen, St. John, the Holy Innocents, St. Thomas Becket, and St Wenceslaus) proclaim too the victory that is theirs with Jesus Christ who also said, In the world ye shall have tribulation: but be of good cheer; I have overcome the world (Jn 16:33). And again, Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you life as your victor’s crown. (Rev 2:10) Yes, Lord, the Spirit and the Bride say, Amen.

Did I wish you a merry Christmas?

The fourth verse of this carol says, 

Myrrh is mine; its bitter perfume
    Breathes a life of gathering gloom;—
               Sorrowing, sighing,
               Bleeding, dying,
    Sealed in the stone-cold tomb.

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An Overlooked But Powerful Reading from the Christmas Cycle

There is a Scripture reading proclaimed at the Christmas Liturgy that usually gets overlooked. And yet it should elicit considerable reflection since it is proclaimed at the Christmas Midnight Mass, one of the Church’s most prominent Liturgies. It is from the Letter to Titus in the Second Chapter. I would like to reproduce it in full and then give some commentary following.

The grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of our great God
and savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own, eager to do what is good. Titus 2:11-14

  1. The Moral Life is a gift – The grace of God has appeared – The Word Grace (χάρις – charis) most fundamentally means, “grace” but it also means “gift.” And this word “gift” needs to govern the whole remainder of the passage which is an exhortation to receive the gift of a new moral life in Christ. One of the biggest mistakes made by most Christians regarding the Christian moral life is that it is something we must, by our own flesh power, “do.” It is not. It is something we must receive as a gift. Without this understanding the Gospel is not good news at all, it is just a long and burdensome list of requirements that we must do “or else.” Frankly, some of the more demanding passages of the New Testament (e.g. that we should love our enemies, never have lustful thoughts and be perfect and the heavenly Father is perfect) ought to clue us in that this is going to have to be God’s gift and God’s work in us. This text is teaching us that the grace (gift) of God’s very own life is available to us. Jesus Christ wants to live his life in us and offers us that relationship. As he begins to live his life in us sin is put to death and the grace (the very life and love of God) comes alive in us. Of course we can then love our enemies because it is God who is doing this in us. Lust, greed, self-centeredness, anger, resentments, fear and the like all begin to die and are replaced by joy, serenity, peace, patience, chastity, love, generosity, self-control and the like. A completely new life is made available to us. If anyone is in Christ, he is a new creation (2 Cor 5:17). This grace, (the gift of the very life of God) has now appeared in Jesus Christ and is available to you right now. Don’t leave this gift under the tree!
  2. The gift is offered to all – saving all – The gift is offered to all. As I live, says the Lord, I do not want the sinner to die but to turn to me and live! (Ez 33:11) No one can say they are excluded or that that they are not being offered the gift of a new life in Christ. Therefore the Church’s moral exhortation cannot exclude anyone. There are many today who want to claim exemption from some aspect of the moral law. The claim comes most commonly today from the Gay community who say that God “made me this way” and thus that the Law of Chastity does not apply for them in the same way as others. But this cannot be so for it would amount to a denial that God’s call was universal and that his grace is sufficient. No indeed, God can equip, empower and enable all of us, whatever our condition or apparent limitations to receive and live this new life. ALL are offered this grace. Don’t leave any gifts under your tree unopened!
  3. The gift does not just inform, it transforms – and training us to reject godless ways and worldly desires– The Greek word translated here as “training” is παιδεύουσα (paideuosa). First note it is a present participle which signifies an on-going action. As Catholics we see salvation as a process more than just an event. The training involved here is lifelong. We ought to have the experience that we are growing into the perfection that God has promised. I may not be what I want to be but at least I’m not what I used to be! Our training and transformation are on-going and lifelong. Secondly, we need to grasp what is meant by training. Some translators render this as “instructing.” But let’s be clear, our instruction is more than an intellectual thing. It is experiential as well. The Greek word παιδεύουσα is rooted in the Greek word paideuo which means to train up a child by discipline and instruction. Perhaps the best example we have of this today for adults is the notion of a personal trainer. A personal trainer does not just write instructions or talk over the phone. They show up and take you through the exercises personally. They point out bad form that will bring on injury and establish an exercise routine that works all the major muscle groups. They also impose a kind of discipline or routine until the next visit. This is what God wants to do for us. He wants to personally train us and build up strength in us so that we will recognize godless ways and worldly desires and he gives us the strength and will to reject them not merely because we have to but because we want to. Make sure you open and receive this gift from under your tree.
  4. The gift of a clear, clean, sober mind – and to live temperately, justly, and devoutly in this age – The Greek word translated as “temperately” here is σωφρόνως (sophronos) and it more usually means sober, of sound mind, and by extension it can mean moderately or temperately. Obviously intemperate, extreme behavior causes our mind to be unsound. A good, clear mind is a gift that God wants to offer us by also giving us the gift to temper our behavior. To live justly is to be in right relationship with God and others, render to each what is due and receiving also what is due. This too is a very great gift to be sought. So often we are NOT in right relationships with God and others and the result is guilt, anger and frustration. The Greek word translated here as “devoutly” is εὐσεβῶς (eusebos) and it is an adverb meaning more commonly “reverently.” This helps us to understand the word more widely. To be devout is usually interpreted in religious terms as being prayerful. That is a good thing to be sure but the reverent behavior that is the gift here is to be respectful not only of God per se but also of everyone. The gift that the Lord offers in this verse is that with clear and sober minds we live in a right and reverent relationship with God and others. Don’t leave this gift under your tree either.
  5. The gift of hope – as we await the blessed hope, the appearance of the glory of our great God and savior Jesus Christ – To live with hope is a very great gift. The Theological Virtue of Hope is the gift to have a confident expectation of God’s help in attaining eternal life. Therefore hope is not some vague wish, it is a confident expectation. We ought to live with great confidence for our God has the power to save and the will to save us. And if we but open the gifts under our Christmas Tree and allow them to flourish in our life we can look with confidence to our judgement and to the glorious second coming.
  6. A very personal gift – who gave himself for us to deliver us from all lawlessness – Notice again, the moral life is a gift. We are delivered from lawlessness. We are not just warned not to be lawless we are offered the gift of deliverance. And this gift isn’t something Jesus went and got at some store. He paid the price for it with his own blood. We are delivered from lawlessness by the precious blood of Jesus. This is a very personal gift. Now don’t leave it unwrapped!
  7. The gift of a willing heart – and to cleanse for himself a people as his own, eager to do what is good – The final expression of the gift is that when we receive the gift of the moral life from Jesus we are not only cleansed, our desires begin to be reformed. Thus we do not keep the law merely because we have to but because we WANT to. We become eager and joyful at keeping God’s law, not resentful and mournful about it. What a gift. Don’t leave it to be lost under the tree!

So, King Jesus has a garden full of diverse flowers, diverse gifts. There are many gifts he offers us but the fundamental gift he offers us is the gift of a new life, a reformed and restored heart and mind, eager to do what is right. This is his gift to us this Christmas and every day.

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Paradoxes of Christmas

In the ancient Church and up until rather recently, one genuflected at the two references to the Incarnation during the Mass: during the Creed and in the Last Gospel (John 1). Why was this done? It was explained to me that the mystery of the Incarnation is so deep, one can only fall in silent reverence.

There are many paradoxes and seeming impossibilities in the Incarnation. They cannot be fully solved, so they claim our reverence. We genuflected in the past, and today we bow at the mention of the Incarnation in the Creed, for it is a deep mystery.

As we continue to celebrate Christmas, I would like to list some of the paradoxes of Christmas. I want to say as little about them as possible—just enough to make the paradox clear. This paucity of words (not common with me) is in reverence for the mystery and also to invite your reflection.

  1. The Infinite One becomes an infant.
  2. An antiphon for the Christmas season says, How can we find words to praise your dignity O Virgin Mary, for he whom the very heavens cannot contain, you carried in your womb.
  3. An old Latin carol (in Dulci Jublio) says, Alpha et O, Matris in Gremio (Alpha and Omega, sitting in Mommy’s lap).
  4. He who looks down on all creation looks up to see His Mother. The most high looks up from a cradle. Of this moment, even the pagans wrote with longing and tenderness: Incipe, parve puer, risu cognoscere matrem … ipsa tibi blandos fundent cunabula flores, occidet et serpens, et fallax herba veneni occidet (Begin, little boy, to recognize the face of your mother with a smile … for you, your own cradle will bear delightful flowers; the serpent will die and the plant that hides its venom) – Virgil 4th Eclogue.
  5. He who indwells all creation is born in homelessness, no place to dwell.
  6. He, to whom all things in Heaven and on earth belong, is born in poverty and neediness.
  7. He is the mighty Word through whom all things were made. He is the very utterance of God, the Voice which summons all creation into existence. Of this Word, this Utterance, this Voice, Scripture says, The voice of the LORD is upon the waters; the God of glory thunders, the LORD, upon many waters. The voice of the LORD is powerful, the voice of the LORD is full of majesty … The voice of the LORD flashes forth flames of fire. The voice of the LORD shakes the wilderness … The voice of the LORD makes the oaks to whirl, and strips the forests bare; and in his temple all cry, “Glory!” (Ps. 29) Yet this voice is now heard as the cooing and crying of an infant.
  8. His infant hand squeezes His mother’s finger. From that infant hand, the universe tumbled into existence. That same hand is steering the stars in their courses.
  9. He who holds all creation together in Himself (Col 1:17) is now held by His Mother.
  10. He who is the Bread of Life is born in Bethlehem (House of Bread) and lies in a feeding trough (manger).
  11. He who is our sustainer and our food is now hungry and fed by His Mother.
  12. Angels and Archangels may have gathered there, Cherubim and Seraphim thronged the air! But only his mother in her maiden bliss, could worship the beloved with a kiss (Christina Rosetti “In the Bleak Midwinter”).

Each of these is meant to be a meditation on the great mystery of the Incarnation. Please chime in with your additions to this list!

A paradox is something that defies intuition or challenges the common way of thinking. It unsettles us or startles us into thinking more deeply. The word paradox comes from the Greek para (beside, off to the side, or above) and dokein (to think or to seem). Hence a paradox is something “off to the side” of the usual way of seeing or thinking about things. If you’re going to relate to God you’re going to deal with a lot of paradox, because God’s ways and His thinking often defy those of humans. God is not irrational but He often acts in ways that do not conform to worldly expectations.

This Christmas, consider these paradoxes and learn from them. Remember, though, that mysteries are to be lived more so than solved. Reverence is a more proper response to mystery than is excessive curiosity. More is learned in silence than by many words.

 

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Lessons in Humility from The First Christmas – A Homily For Christmas

Feature-122413The Christmas Gospel from Luke provides us with many teachings. One thing that surely stands out, however, is the permeating theme of humility. Throughout the account, God confounds our prideful expectations and insists on being found in the lowest of places.

The newborn Christ is not found where we expect Him to be nor does His birth conform to any script we would design. Right from the start, He gives us many lessons in humility and begins His saving work of healing our wound of pride. Let’s look at these lessons in four stages.

I. The Procession to the Place – In those days, a decree went out from Caesar Augustus that the whole world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. So, all went to be enrolled, each to his own town. And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his betrothed, who was with child.

There is a sort of “cast of thousands” that leads Mary, Joseph, and Jesus to be in Bethlehem. The distant Caesar Augustus sends out a decree affecting millions. He wants a census taken in order to update his tax rolls. He also likely wants to measure his power and may have military deployments and a draft in mind. Soon enough, dozens of governors deploy thousands of troops to enforce the edict. Even in the small town of Nazareth, a town of barely 300 people, Roman troops enforce the decree. Mary is nine months pregnant, but there will be no exceptions.

For many of us, this offends our sense of what should justly happen. Jesus, who is Lord and Savior, should be born in comfort; Mary should be surrounded by loving family and in the care of midwives.

The first lesson in humility is our surprise and even indignation at the events surrounding Jesus’ birth.

God, however, is neither surprised nor stymied. All this fits into His plan to get Jesus, Mary, Joseph, and all of us to the place of blessing. Whatever evil the Emperor intends, God intends it for good (see Genesis 50:20). The Messiah, it was prophesied, would be called a Nazarene (Matt 2:23), be born in Bethlehem (Micah 5:2), and die in Jerusalem (Lk 13:33). God is setting things in place for the blessing.

And here is the second lesson in humility: Your life is not just about you. You and I are part of something far larger. Just as millions were set on the move at the birth of Christ, so you and I are part of the larger plan and providence of God involving billions of people now living, countless others who have lived, and still others who will live in the future. God sees the bigger picture, yet not one detail is lost to Him. Humility! God has more in mind than our comfort and personal agendas. We are part of something bigger as well.

The third lesson in humility is that God must get us to certain places in order to bless us. And they may be strange places, ones we would not choose. Getting us there may involve hardship for us: disappointment that our own plans have not come through, and the painful loss of places, things, and people we love. Yes, God has blessings waiting for us in strange places, involving circumstances we never imagined.

For Joseph and Mary, the procession to the place called Bethlehem involved hardship. But this procession is necessary for them and for us. Bethlehem was where the blessing would be found—there and no other place. And the same is true for us in so many ways.

God has been good to me and blessed me in ways and in places I never expected or planned. God must get us to certain places in order to bless us. I am and have been blessed; I am a witness.

Don’t miss the procession to the place that opens this Gospel. It is a paradigm for our lives. Where is your Bethlehem? Where does God need to get you in order to unlock your blessings? Are you humble and teachable enough to go there?

Remain humble and don’t quickly despair when the surprises and vicissitudes of life emerge. God may be up to something. He can make a way out of no way and write straight with crooked lines.

II. The Paradox of His Poverty – While they were there, the time came for her to have her child, and she gave birth to her firstborn son. She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.

Don’t miss the poverty that is manifest here—it is a chosen poverty. St. John Chrysostom said,

Surely if [the Lord] had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save… And, to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger (Quoted in the Catena Aurea – Lection 2 ad Luc 2:6).

The paradox of poverty is the fourth lesson in humility! We who are worldly think that poverty is the worst thing, but it is not—pride is the worst thing. And thus the Lord teaches us from the start that greatness and blessings are not found merely in what is high, mighty, pleasant, or pleasing. Blessings are often found in unusual ways and under unexpected circumstances.

The greatest blessing ever bestowed is not found in a palace, or in Bloomindales, or on beachfront property; He is not even found in a cheap Bethlehem inn. He is found in a lowly manger underneath an inn. It is poor and smelly and He rests in a feeding trough. But there He is, in the least expected place, the lowest imaginable circumstances. In this way He confounds our pride and our values.

Are we humble enough to admit this and to stop being so resentful and crestfallen when things don’t measure up exactly to our standards?

He chooses this poverty. Whatever its unpleasant realities, poverty brings a sort of freedom if it is embraced. The poor have less to lose and thus the world has less of a hold on them. What does a poor man have to lose by leaving everything and following Jesus? Wealth has many spiritual risks. It is hard for the rich to inherit the Kingdom of Heaven. Wealth is too easily distracting and enslaving. And even knowing all this, we still want it. In choosing poverty, Jesus confounds our pride, greed, lust, and gluttony.

The Lord does not just confound us; He also chooses this to bless us. St. Paul said,

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich (2 Cor 8:9).

He also said,

Christ Jesus, though he was in the form of God, did not count equality with God a thing to be clung to, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross (Phil 2:5).

Bede, the 7th century Church Father, wrote,

He who sits at His Father’s right hand, finds no room in an inn, that He might prepare for us in His Father’s house many mansions; He is born not in His Father’s house, but [under] an inn and by the way side, because through the mystery of the incarnation He was made the way [for us back to our Father’s House] [Catena, Ibidem].

Thank you, Jesus, for the paradoxical perfection of your poverty. Through it you confound our human ways and bless us more richly than we could ever expect! Thank for this lesson in humility.

III. Proclamation to the People – Now there were shepherds in that region living in the fields and keeping the night watch over their flock. The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. The angel said to them, “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a savior has been born for you who is Christ and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.”

The fifth lesson in humility throws into question our overemphasis on politics and worldly power. This section of the nativity narrative serves to strongly remind us that our salvation is not to be found in the statehouse, the courthouse, or the White House. We are not to put our trust in princes. Our salvation is in Jesus, only in Jesus. Are we humble enough to admit this and stop exalting worldly power?

Note that in this Gospel, lots of “emperor words” are used to describe this newborn infant, Jesus. Yet here He is in a lowly manger!

Emperors had heralds that preceded their arrival and summoned their subjects. The infant Jesus has the angel of the Lord to announce Him. Later, this heralding angel will be joined by a “host” of angels. The Emperor Augustus has his Legions, but Jesus has His myriad angels.

The angel also uses words appropriate for an emperor. He says, “I proclaim to you good news of great joy that will be for all the people.” This is how the declarations of emperors began. The Greek text makes this even clearer: the angel uses the word εὐαγγελίζομαι (evaggelizomai), which means “I evangelize you,” “I announce good or life changing news.” This word for “evangelize” was associated especially with an edict or announcement from the Emperor. But what the emperors questionably claimed for their edicts is really true with Jesus!

The emperors also claimed the titles “savior” and “lord.” The angel calls Jesus Savior (σωτὴρ – Soter) and Lord (κύριος – Kyrios), and He alone deserves these titles.

Here is the irony that we must humbly accept: this true Lord and Savior, this God of Armies with plenary authority, is not in some palace drinking from goblets and being fanned by slaves. He is lying in a lowly feed box, attended to by animals.

It is a divine comedy. One can almost imagine the shepherds wrinkling their noses or scratching their heads as they hear this great announcement of a King, Savior, Lord and Messiah, and then hearing that He is to be found in a stable, lying in a feeding trough. Perhaps one shepherd said to the other, “Did that angel say ‘manger’?” And another replying, “Yup, a feeding trough.”

It’s a bit anticlimactic! But thank the Lord, they humbly accept the procession that they must now make to the place of true blessing. It is an unexpected place to be sure, but that is where He is to be found. He is King and Lord to be sure, but He is humble and comes to serve and to save. He will wash the feet of the worst sinners and die for the love of them.

Humility!

IV. Praise that is Perfect – And suddenly there was a multitude of the heavenly host with the angel, praising God and saying: “Glory to God in the highest and on earth peace to those on whom his favor rests.”

Note the praises of the angels! Who or what could ever match them? They are a multitude. They are perfected in their glory and acclaim God’s praises more gloriously than any human choir could ever hope to do.

Yet even here there is a humility to consider. For the Lord has taken a human nature to Himself, not an angelic one. In the order of creation, angels are far higher and more noble than we are. Their mere appearance overwhelms us and strikes fear in us. Yet to none of these did God ever say, “You are my Son. This day I have begotten you” (See Hebrews 1:5).

God humbly takes up our human nature and bestows on us an astonishing dignity that comes only from Him. It is due to His choice, not our merits. And though the angels can surely praise the Lord in far more glorious way than we, they cannot say, “One of us is God.”

And glorious though the angel’s praise is, there is a perfect praise that only we can give to God. It was beautifully expressed by the poet Christina Rossetti:

Angels and Archangels may have gathered there.
Cherubim and Seraphim thronged the air.
But only his mother in her maiden bliss
could worship the beloved with a kiss.

And thus, our final lesson in humility is to accept that it is our lowliness which the Lord embraced. We have no glory to give that is even close to what the Lord deserves, but a simple kiss will do, a simple act of love. It is our lowly and sinful hearts that the Lord seeks, so as to heal and exalt them. Our palaces, honors, and titles are of no interest or value to Him. It is our humility that pleases Him most, and He desires to meet us there.

Humility!

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A Dramatic Moment in Biblical History that Almost Everyone Missed

Presentation in the Temple – L. Carracci (1605)

I want to anticipate Sunday’s feast of the  Presentation of Jesus in the Temple. Let’s consider an event that was glorious in its significance and fulfilment, yet was missed by nearly everyone.

Joseph and Mary had brought Jesus to the Temple to present Him there. As they ascended the glorious steps to the Temple Mount, they were fulfilling a requirement of the Law.

You are to give over to the LORD the first offspring of every womb. All the firstborn males of your livestock belong to the LORD. Redeem with a lamb every firstborn donkey, but if you do not redeem it, break its neck. Redeem every firstborn among your sons. In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the LORD brought us out of Egypt, out of the land of slavery. When Pharaoh stubbornly refused to let us go, the LORD killed the firstborn of both people and animals in Egypt. This is why I sacrifice to the LORD the first male offspring of every womb and redeem each of my firstborn sons’’ (Ex 13:12-15).

Although they were fulfilling an obligation, something much more dramatic was taking place. To understand what, we must look back to 587 B.C.

The Babylonians had invaded Jerusalem and the unthinkable had happened: the Holy City of Jerusalem had been destroyed and along with it the Temple of God. Inside the Temple had been housed the precious Ark of the Covenant.

Recall what the Ark of Covenant was in the Old Testament. It was a gold-covered box of acacia wood, inside which were the two tablets on which God had inscribed the Ten Commandments, the staff of Aaron, and a vial of the manna. Even more important, in this ark dwelt the very Presence of God in Israel; here He was present as nowhere else. This is certainly our belief today regarding the tabernacle in Catholic churches: though present everywhere, God has a true, substantial, and real presence in the Eucharist reserved there.

The Lost Ark – Incredibly, the Ark of the Covenant was lost when the Babylonians destroyed the Temple and Jerusalem in 587 B.C. Some thought that Jeremiah had hidden it in the mountains. Others, that the priests had hastily secreted it in the maze of caves beneath the Temple Mount. Still others argued that it was taken to Ethiopia. But the Ark was gone.

Empty Temple – When the Temple was rebuilt some eighty years later, the Holy of Holies was restored, but the Ark was still missing. The high priest still performed the yearly ritual and entered the Holy of Holies, but the room was empty. Some argued that there was a spiritual presence in the Temple, but in fact the Ark and the certain presence of God were missing after 587 B.C. Something—someone—was missing. The very Holy of Holies was an empty room. The Ark and the presence of God it carried were missing. The Ark, the mercy seat, was gone. Would it ever be found? Would it ever be returned to the Temple? Would the Holy Presence of God ever find its way to the Temple again?

The ascent to Jerusalem is a steep one. Mountains surround Jerusalem and it sits at a higher altitude than the area around it. As the ancient Jews made the climb, they sang the psalms of ascent (120-134). As Joseph and Mary ascended, they too sang the words that instilled joy:

I Lift up mine eye to the mountains from whence cometh my help (Ps 121). I rejoiced when they said to me let us go up to the House of the Lord (Ps 122). To you O Lord I have lifted my eyes (Ps 123). Like Mount Zion are those who trust in the Lord (Ps 125). Out of the depths I call unto you O Lord (Ps 130). Let us enter God’s dwelling, let us worship at the Lord’s footstool. Arise O Lord and enter your dwelling place, You and the Ark of your strength (132). Come and bless the Lord. You who stand in the House of the Lord Lift your hands to the Sanctuary and bless the Lord. The Lord bless you from Zion (134).

Singing these songs, Mary carried Jesus. The climb was even more difficult when carrying a newborn, but the burden was sweet. Then came the final ascent up the stairs to the Temple Mount. They probably entered on the southern side through the Huldah gates. They went up the steep stairs, through the tunnel in the walls, and emerged on the bright Temple platform.

God had returned to His Temple. He and the Ark who carried Him were now found: Mary, the Ark, carrying Jesus in her arms. Jesus, very God Himself, true God from true God. Yes, God and the Ark had been found; God was once again present among His people on the Temple Mount. Scripture says,

And the Lord, whom ye seek, shall suddenly come to his Temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? (Mal 3:1-2)

What a dramatic moment, yet remarkably understated by God! If I had directed the moment I would have called for blaring trumpets, claps of thunder, and a multitude of angels. Everyone would have fallen to his knees in recognition of the great fulfillment and the great return of God to His Temple.

Despite the significance of this moment, only an elderly man and woman (Simeon and Anna) recognized it. They alone understood that they were in the presence of greatness and marveled in it.

Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: “Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel.” The child’s father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” There was also a prophetess, Anna … Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem (Luke 2).

Yes, this was the moment that had been anticipated for centuries. The Ark of God (Mary) had been found and God (Jesus) had returned to His temple, but only Simeon and Anna noticed, understood, and celebrated.

What about us? At every Mass, Jesus, God Himself, is present. Do you notice? Do you really see Him or do you see only the priest and the human elements of the Mass? Are you Simeon? Anna? Mary? Joseph? Or are you like the many on the Temple Mount who missed the dramatic moment of God with us?

 

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The Many Meanings of January 1st

123114This feast day of January 1st is a very complex tapestry, both culturally and liturgically. Perhaps we can use the second reading by St. Paul to the Galatians as a way to weave through some of the many details. We can look at it in three parts.

The chronology of our celebration – The text from St. Paul’s letter to the Galatians says, When the fullness of time had come …

Most people in the wider culture and in the Church are going about today saying, “Happy New Year!” And rightfully so, for it is the beginning of the new year. But most people think of New Year’s Day in almost wholly secular terms. Sadly, it is best known for excessive drinking and rather loud parties.

Yet it is a mistake to see New Year’s Day simply as a secular holiday. St. Paul reminds us, in speaking of “the fullness of time,” that all time and all ages belong to God.

It is not simply 2020; it is 2020 Anno Domini (A.D.). Even the most secular and unbelieving of people in the Western world locate their place in time in relation to Jesus Christ. It is 2020 years since the birth of Christ. Every time we write the date on a check or at the top of the letter, every time we see the date at the top of the newspaper or on our computer screen, that number, 2020, points back to Christ. He is the Lord of history. Jesus sets the date; He is the clock we go by. All time belongs to Him.

Jesus says in the book of Revelation, I am the Alpha and the Omega, the first and the last, The beginning and the end. He who is, and who was, and who is to come (Revelation 22:13).

If it is true that 2020 references the birth of Christ, the question arises as to why Christmas Day is not also New Year’s Day. But this actually fits in well to liturgical and spiritual sensibilities.

In the Church, and stretching back into Jewish times, it was customary to celebrate the high feasts of faith over the period of a week. In Christian tradition this came to be known as the “octave.” Although we think of a week as comprising seven days, consider that we celebrated Christmas this past Wednesday and this week we celebrate New Year’s Day on Wednesday; Wednesday to Wednesday, inclusive, is eight days.

Wednesday, January 1, 2020 is the eighth day of Christmas. In the Christian tradition the octave is considered really as one long day that lasts eight days. Therefore, Wednesday, January 1, 2020, completes Christmas day; Christmas day is fulfilled. Or as St. Paul says, the “fullness of time” in terms of Christmas day has come. And thus the calendars flip from one year to the next. Now, at the end of Christmas day, our calendars go from 2019 to 2020 A.D.

The rest of the secular world has largely moved on already, barely thinking of Christmas anymore. As I walk in my neighborhood, I see the strange spectacle of Christmas trees already set out at the curb waiting to be picked up by the recycling trucks. Yes, for many in our hurried world, Christmas is over. But we in the Church continue to celebrate the great Christmas feast and cycle. Having completed the octave, we move on to Epiphany week.

Thus, this New Year, we contemplate the “fullness of time.” The passage of another year reminds us of the magnificent truth that to God all time, past, present, and future, is equally present. He holds all things together in Himself. He is the same yesterday, today, tomorrow, and forever. And whenever He acts, He always acts in our time, out of the fullness of time. This is a very deep mystery and we should ponder in silence the mystery that for God, all things are. He is not waiting for things to happen. For Him, everything is accomplished. I will write more on this in tomorrow’s blog.

The content of our celebration – St. Paul goes on to say, God sent forth his son born of a woman. And with this statement we are again reminded that we are still in the Christmas cycle.

We’ve already discussed the concept of the eighth day, of the octave. And while it is New Year’s Day, there is also a complex tapestry of religious meanings to this day as well.

As we’ve already seen, it is still Christmas day, the eighth day of the one long day that we call Christmas Day.

Historically, this is also the day of Christ’s circumcision. And for a long period in Church history that was the name given to this feast day, “The Circumcision of the Lord.” As I have written previously, I personally regret the loss of this feast, at least in terms of its title.

This is the day when Joseph and Mary brought Christ to be circumcised. In this, Jesus as man and also as God reverences the covenant He has made with His people. It is a beautiful truth that God seeks relationship with His people. And in this covenantal act of the circumcision is the moving truth that, as the Letter to the Hebrews puts it, Jesus is not ashamed to call us His brothers (Heb 2:11).

There is here the first shedding of blood by Jesus. It is also a sign of His love for us.

Another truth about the content of this feast is the Holy Name of Jesus. For not only was a Jewish boy circumcised on the eighth day, but he was also given his name, and all hear that name for the first time.

The name, Jesus, means “God saves.” And indeed this most Holy Name of Jesus, when used in reverence, has saving power. We are baptized in His Holy Name along with that of the Father and the Holy Spirit. And all of our prayers conclude with His Holy Name. Scripture says of His great and holy name,

Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father (Phil 2: 9-11).

And yet another identity and content of this feast day is shown in its current, formal title, “The Solemnity of Mary Mother of God.” This title replaced the title of the Feast of the Circumcision back in 1970. However, it is the most ancient title for this feast day. Again, you can read more on this issue in a previous blog post.

We note in the reading that Paul says that God sent forth his Son, born of a woman. Jesus is the eternal Son of the Father; He is God from God, Light from Light, True God from True God. Jesus is God, and since Mary gives birth to Jesus, Mary is the Mother of God, because Jesus is not two different persons.

Mary did not just give birth to part of Jesus, she gives birth to Jesus. And thus the title “Mother of God” speaks to us as much about Jesus as it does about Mary. It is a title that she has because of the Church’s insistence that Jesus cannot be divided up into two different people. We cannot say that Mary gives birth to one Jesus but not “the other one.” There is only one Jesus, though He has two natures, human and divine.

And thus, on this feast of Christmas, on this eighth day of Christmas, we are reminded and solemnly taught that Jesus is human and also divine. In taking a human nature to Himself from his mother Mary, He remains one person. God has sent forth his son born of woman.

The consolation of our celebration – St. Paul goes on to say, Born under the law to ransom those under the law so that we might receive adoption as sons. As proof that you are sons, God sent the Spirit of his Son in our hearts crying out Abba, Father! So you are no longer a slave,  but a son, and, if a son, also an heir through God.

Note three things about this text:

Our Adoption – We have already noted that on the eighth day Jesus is circumcised and enters into the Covenant,  into the Law. In the Incarnation He joins the human family; in the Covenant He joins our family of faith. He will fulfill the old Covenant and inaugurate the new one. And by this New Covenant, by baptism into Him, we become members of His Body and thereby become adopted as sons.

We become sons in the Son. When God the Father looks to His Son, loving His Son, he is also looking at us and loving us, for we are in Christ Jesus, members of His Body through baptism. God is now our Father, not in some allegorical sense, but in a very real sense. We are in Jesus and therefore God really is our Father.

Our Acclamation – St. Paul says that the proof of our sonship is the movement of the Holy Spirit in us that cries out Abba! In Aramaic and Hebrew, Abba is the family term for father. It is not baby talk, like “Dada.” But just as most adults called their father “Dad” or some other endearment rather than “father,” so it is that Abba is the family term for father. It would be a daring thing for us to call God “Dad” unless we were permitted to do so, and instructed to do so by Christ.

St. Paul speaks of this word as proof that we are sons. In so doing, he emphasizes that it is not merely the saying of the word that he refers to. Even a parrot can be taught to say the word. Rather, St. Paul is referring to what the word represents: an inner movement of the Holy Spirit wherein we experience a deep affection for God the Father. By our adoption, our baptism into Christ, by our reception of the Holy Spirit, we love the Father! We develop a deep affection for Him and dread offending Him. By this gift of the Spirit, God is my Father whom I deeply love!

Our advancement – Notice that St. Paul then speaks of how we have moved from being a slave to being a son, an heir. In Jesus, we are not just any son, we are the only Son of the Father. And as Jesus has a kingdom from His Father, we too inherit it with Him! As sons in the Son, we are heirs with Jesus to the Kingdom!  Jesus speaks of His disciples as one day reigning with Him: And I confer on you a kingdom, just as my Father conferred one on me (Lk 22:29). In Jesus, all Heaven will be ours and we will reign with Christ forever. This is not our doing, not our glory; it is Christ’s doing and His glory in which we share.

And thus we have a very rich tapestry on this New Year’s Day, this feast of the Octave of Christmas, this Feast of the Circumcision of the Lord, this Feast of the Holy Name of Jesus, this Feast of Mary the Mother of God. And also we are given this feast wherein the glory of Christ is held before us and we who are  members of His body are told of the gifts that we receive by His Holy Incarnation and His Passion, Death, and Resurrection.

It’s not a bad way to start the new year: reminded of God’s incredible love for us, of His rich blessings and promises.

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On the Value of Silence before the Great Mystery of the Incarnation

blog-12-tnSomething at Christmas urges me (a man of many words) to write of holy silence. Perhaps it is due to one of the great Christmas antiphons, which speaks of the birth of Christ as a magnum mysterium (a great mystery). During Mass recently, the words of Zechariah came to mind:

Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the Lord … Be silent, all flesh, before the Lord, for he has roused himself from his holy dwelling (Zechariah 2:11, 13).

There is a common idiom: “Words fail me.” It is in this context that we can best understand God’s call to fall silent before the mystery of the Lord’s incarnation. Notice in the passage above that the call to silence follows the call to “sing and rejoice.”

Is there a difference between singing and rejoice and just plain speaking? Of course there is! By adding the inscrutable sighs we call “song” (a deeply mysterious emanation from our souls) to the words, singing is declaring that “words fail.”

To be sure, words are a “necessary evil” for us, but in using words we indicate more what a thing is not than what it is. For example, if I say to you, “I am a man,” I have really told you more what I am not than what I am. I have told you I am not a woman nor a chair nor a lion nor a rock. But I have not told what it means to be a man. I have not told you myriad other things about myself that I could: I am a priest; my father was a lawyer and Navy veteran; my mother was a teacher; I am descended from Irish, German, and English immigrants. I have not told you about my gifts or my talents or my struggles or numerous other aspects that make me who I am. And even if I spent several paragraphs relating my curriculum vitae to you, there would still be vastly more left unsaid than was said. Words fail.

Further, words are not the reality they (often poorly) attempt to convey. They are symbols of what they indicate. If you see a sign, “Washington” you don’t stop there and take a picture of the sign. The sign itself is not Washington; it merely points to the reality that is Washington. You pass the sign and enter into a reality far bigger than the metal sign and begin to experience it. Words fail.

Many words are also more unlike the reality they describe than like it. My philosophy teacher once asked us how we would describe the color green to a man born blind. We struggled with the task but were able to come up with some analogies: green is like the taste of cool mint; green is like the feel of dew-covered grass. To some extent green is like these things, but the color green is more unlike these things than like them. Green, as a reality, is so much richer than the taste of cool mint or the feel of dew-covered grass. Words fail.

And if this be so in the case of mere earthly things, how much more so in the case of heavenly and Godly matters! The Lord, therefore, commands a holy silence of us as a kind of reminder that words fail. Silence is proper reverence for the mystery of the incarnation and of God. Words are necessary; without them, orthodoxy could not be set forth, and truth could not be conveyed. But, especially regarding God and the truths of faith, there comes this salutary reminder from St. Thomas Aquinas: Now, because we cannot know what it God is, but rather what he is not, we have no means for considering how God is, but rather how he is not (Prima pars, q. 3, prologue).

Therefore, fellow Catholics, as the mysteries of the incarnation unfold for us liturgically, Let all mortal flesh keep silence, and with fear and trembling stand, Christ our God to earth descendeth, bearing blessings in his hand (from the hymn, “Let All Mortal Flesh Keep Silence”).