Category: Jesus

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Why Was He Named Jesus and Not Emmanuel?

Yesterday we continued our meditation on the Eighth Day of Christmas by pondering the meaning of the Lord’s circumcision, which occurred on that day. In today’s post we consider another thing that took place on the same day: The name “Jesus” was announced and ascribed to Him.

Was this really the best name for Him? Why did the angel say that He should be called Jesus? Was He not referred to by other names (e.g., Emmanuel) in the Old Testament? What is the significance of the name “Jesus”?

St. Thomas Aquinas, through his Summa Theologiae, will be our teacher in this analysis. His teachings are presented below in bold, black italics, while my commentary appears in plain, red text. St. Thomas takes up the following question:

Whether His name was suitably given to Christ? (Summa Theologiae III, Q 37, Art 2).

A name should answer to the nature of a thing. This is clear in the names of genera and species, as stated Metaph. iv: “Since a name is but an expression of the definition” which designates a thing’s proper nature.

Now, the names of individual men are always taken from some property of the men to whom they are given. Either in regard to time; thus men are named after the Saints on whose feasts they are born: or in respect of some blood relation; thus a son is named after his father or some other relation; and thus the kinsfolk of John the Baptist wished to call him “by his father’s name Zachary,” not by the name John, because “there” was “none of” his “kindred that” was “called by this name,” as related Luke 1:59-61. Or, again, from some occurrence; thus Joseph “called the name of” the “first-born Manasses, saying: God hath made me to forget all my labors” (Genesis 41:51). Or, again, from some quality of the person who receives the name; thus it is written (Genesis 25:25) that “he that came forth first was red and hairy like a skin; and his name was called Esau,” which is interpreted “red.”

What St. Thomas discusses in terms of names is somewhat forgotten today. In our era, at least in the West, names are simply a sound associated with us. There is very little sense that names mean something or signify something. For example, my name, “Charles,” means “strong” or “manly.” In addition, I was named after my father and carry a family name forward. My full name is Charles Evans Pope IV. In its entirety, my name speaks to both a legacy and a quality.

Today, however, parents more often seem to choose names based on what is popular, or clever, or that “sound good.” In some cases, whim and/or frivolity replace thoughtful consideration. In biblical times the ancient Jews waited until the eighth day to name a child. This permitted some time to observe something of the nature of the child, of his or her qualities. This was especially important when the child was not going to be named after a relative.

As St. Thomas notes, most Jewish names were highly meaningful; they brought forth images and concepts such as “God has been gracious” (John), “A sojourner there” (Gershon), “The Lord has judged” (Jehoshaphat), “Pleasant” (Naomi), and “Ewe” (Rachel).

God also hints that He has a name for us, a name by which he knows us. Revelation 2:17 says this regarding those who persevere: I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.

The key point for us is that names are not merely random sounds assigned to us. They convey meaning and something of our nature or personality. Thoughtful consideration should be given when naming a child.

But names given to men by God always signify some gratuitous gift bestowed on them by Him; thus it was said to Abraham (Genesis 17:5): “Thou shalt be called Abraham; because I have made thee a father of many nations”: and it was said to Peter (Matthew 16:18): “Thou art Peter, and upon this rock I will build My Church.” Since, therefore, this prerogative of grace was bestowed on the Man Christ that through Him all men might be saved, therefore He was becomingly named Jesus, i.e. Savior: the angel having foretold this name not only to His Mother, but also to Joseph, who was to be his foster father.

Yes, God knows our essence and destiny better than we or any others do. For most of his life, Abram (father of many) considered himself to be anything but the father of many nations. He did not have even a son! Yet God knew him differently and called him Abraham (father of many nations). Today, a vast multitude look to Abraham as a father—Jews, Christians, and Muslims. Indeed, he is the father of many nations. Peter, too, seemed anything but a rock when Jesus named him. He was impetuous and was not to be found during the crisis of the Crucifixion; but the Lord knew that Peter would become a rock and named him accordingly.

In Hebrew, the name Jesus is “Yeshua,” which means “Yahweh is Salvation.” This name is most suitable for Jesus, as St. Thomas sets forth. The angel instructs both Joseph and Mary to name him Jesus: You are to give him the name Jesus, because he will save his people from their sins (Mat 1:21; Luke 1:31).

The name that God has for Him is “Jesus.” In assigning this name through the angel, God teaches that Jesus is both God and Savior.

This line of reasoning raises another question, which St. Thomas now takes up by articulating an objection to the fact that He was named Jesus rather than something else (e.g., Emmanuel):

It would seem that an unsuitable name was given to Christ. For the Gospel reality should correspond to the prophetic foretelling. But the prophets foretold [other names] for Christ: for it is written (Isaiah 7:14): “Behold a virgin shall conceive and bear a son, and His name shall be called Emmanuel”; and (Isaiah 8:3): “Call His name, Hasten to take away the spoils; Make haste to take away the prey”; and (Isaiah 9:6): “His name shall be called Wonderful, Counselor God the Mighty, the Father of the world to come, the Prince of Peace”; and (Zechariah 6:12): “Behold a Man, the Orient is His name.” Thus it was unsuitable that His name should be called Jesus (Objection 1).

St. Thomas responds to that objection as follows:

All these names in some way mean the same as Jesus, which means “salvation.” For the name “Emmanuel, which being interpreted is ‘God with us,’” designates the cause of salvation, which is the union of the Divine and human natures in the Person of the Son of God, the result of which union was that “God is with us.”

When it was said, “Call his name, Hasten to take away,” etc., these words indicate from what He saved us, viz. from the devil, whose spoils He took away, according to Colossians 2:15: “Despoiling the principalities and powers, He hath exposed them confidently.”

When it was said, “His name shall be called Wonderful,” etc., the way and term of our salvation are pointed out: inasmuch as “by the wonderful counsel and might of the Godhead we are brought to the inheritance of the life to come,” in which the children of God will enjoy “perfect peace” under “God their Prince.”

When it was said, “Behold a Man, the Orient is His name,” reference is made to the same, as in the first, viz. to the mystery of the Incarnation, by reason of which “to the righteous a light is risen up in darkness” (Psalm 111:4). (Reply to Objection 1).

Many people today mention only the text from Isaiah, which indicates that He will be called Emmanuel, but as St. Thomas notes there were a many names and titles ascribed to the Messiah. This alone serves as a caution to those who take one text of the Scriptures and elevate its importance.

The key to interpreting Scripture is doing so within the context of the entirety of Scripture. One must read Scripture with the Church, not apart from it. God is not in the business of contradicting Himself.

The prophetic texts do speak of naming the Messiah in various ways. Given the variety of names it is clear that God does not intend that one name or title should prevail, but rather that all of them should complete a kind of picture of Him who comes to save us.

So, the name “Jesus” means that God comes to save us. Therefore, He is wonderful. He is God-hero, Father forever, and Prince of Peace. He is Emmanuel, God with us. The Light of His glory is like the light of ten thousand suns rising in the East (the Orient) to cast out the darkness.

“Jesus” (God saves) pretty well sums it up!

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What Is the Meaning of Christ’s Circumcision?

The feast for January 1st is designated as the Solemnity of Mary, Mother of God. Although that is its most ancient title, for many centuries it was the Circumcision of the Lord; it is still celebrated under that title on the calendar of the Extraordinary Form of the Roman Rite.

Yesterday we meditated on the Feast of Mary, Mother of God; today we will ponder the meaning of the Feast of the Lord’s Circumcision. In so doing we will follow the thoughts of St. Thomas Aquinas in his Summa Theologica. The words of St. Thomas are presented below in bold, black italics, while my commentary appears in plain red text.

As his focal question, St. Thomas asks,

Whether Christ should have been circumcised? (Summa Theologica III, Q 37, Art 1). He answer yes, and for the following reasons: 

First, in order to prove the reality of His human nature, in contradiction to the Manicheans, who said that He had an imaginary body: and in contradiction to Apollinarius, who said that Christ’s body was consubstantial with His Godhead; and in contradiction to Valentine, who said that Christ brought His body from heaven.

The sacrament all touch and/or involve the body in some way. For example, we do not simply pray that a person be freed from original sin, we pour water upon the body. To be human is to be both body and spiritual soul.

There has long been a tendency toward a kind of dualism that seeks to make the body a container and locates the self purely in the soul. But Christ, in taking on human nature, took not only a likeness to us, but became fully human. As such, He truly had a body; His body was not a mirage or something uniquely crafted out of His divinity in order that He appear human. He was like us in all things except sin.

Circumcision emphasizes the importance of the body to us because it cuts the very sign of the Covenant into the body. All the sacraments of the New Covenant (to which circumcision points) touch the body in order to have effects on the soul.

Secondly, in order to show His approval of circumcision, which God had instituted of old.

Although the New Covenant no longer requires circumcision, the sacraments do not dishonor circumcision; they fulfill it.

Thirdly, in order to prove that He was descended from Abraham, who had received the commandment of circumcision as a sign of his faith in Him.

Fourthly, in order to take away from the Jews an excuse for not receiving Him, if He were uncircumcised.

Recall that St. Paul had Timothy circumcised for a similar reason (see Acts 16:3). Although Paul was clear that the Judaizers who insisted on circumcision as necessary for salvation were wrong, he made a pastoral and prudential decision to sidestep fruitless debate with them. St. Paul wrote elsewhere about his approach in matters such as this: To the Jews I became like a Jew, to win the Jews. To those under the Law I became like one under the Law (though I myself am not under the Law), to win those under the Law. (1 Cor 9:20).

Fifthly, “in order by His example to exhort us to be obedient” [Bede, Hom. x in Evang.]. Wherefore He was circumcised on the eighth day according to the prescription of the Law (Leviticus 12:3).

Until such time as the New Covenant was fully inaugurated, the Old Law still held. Hence obedience is demonstrated for us. If even the Son of God, who did not need the law’s effects (for He was sinless and law is for the weak), subjected Himself to the standing law and lawful authority, how much more should we be willing to do so.

In a similar matter, Jesus advised the apostles, The scribes and Pharisees sit in Moses’ seat. So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach (Matt 23:2-3).

To those who argue that circumcision ceased at the birth of Christ (since He Himself is the New Covenant), St Thomas answered, … we are freed by Christ’s Passion. Consequently, this figure was not completely fulfilled in Christ’s birth, but in His Passion, until which time the circumcision retained its virtue and status. Therefore, it behooved Christ to be circumcised as a son of Abraham before His Passion.

St. Thomas also cites the objections of some in his time who said that obedience in circumcision is not a fruitful example to us since we are under no obligation to be circumcised; then he adds this insight: Christ submitted to circumcision while it was yet of obligation. And thus His action in this should be imitated by us, in fulfilling those things which are of obligation in our own time. Because “there is a time and opportunity for every business” (Ecclesiastes 8:6).

Sixthly, “that He who had come in the likeness of sinful flesh might not reject the remedy whereby sinful flesh was wont to be healed.”

Though the Law could not of itself cure sin, it was a remedy in that it prepared us for Christ and help lead us to Him.

Seventhly, that by taking on Himself the burden of the Law, He might set others free therefrom, according to Galatians 4:4-5: “God sent His Son … made under the Law, that He might redeem them who were under the Law.”

Indeed, the Law had many burdens and punishments associated with it and did not contain the grace to accomplish it. Thus, the Lord took up these burdens and fulfilled them, accomplishing them in full so as to free us and give us the grace to live the new Law of Love. St. Paul says elsewhere, For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit (Romans 8:3-4).

Here, then, are some teachings on the circumcision of the Lord. Even if the matter may seem arcane to us, to the Christians of the first generation it was a matter of great importance and something to be understood carefully. Through St. Thomas, the Lord gives us much to ponder.

Tomorrow we will consider another aspect of the eighth day of Christmas: the naming of Jesus.

 

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In Christ, the Son of Man, Our Total Victory Is Certain

At daily Mass last week, we read from an important passage in Daniel 7. It is important not only for its prophecy, but also because Jesus implicitly sets it an interpretive key for His own ministry and mission and for why He calls Himself the “Son of Man” so frequently. Let’s consider the passage from several different perspectives: its historical meaning, its Christological meaning and its present meaning.

In a vision I, Daniel, saw during the night, the four winds of heaven stirred up the great sea, from which emerged four immense beasts, each different from the others. The first was like a lion, but with eagle’s wings. … The second was like a bear; … It was given the order, “Up, devour much flesh.” After this I looked and saw another beast, like a leopard; on its back were four wings like those of a bird, and it had four heads. To this beast dominion was given. After this, in the visions of the night I saw the fourth beast, different from all the others, terrifying, horrible, and of extraordinary strength; it had great iron teeth with which it devoured and crushed, and what was left it trampled with its feet.

I was considering the ten horns it had, when suddenly another, a little horn, sprang out of their midst, and three of the previous horns were torn away to make room for it. This horn had eyes like a man, and a mouth that spoke arrogantly.

As I watched, thrones were set up and the Ancient One took his throne. His clothing was snow bright, and the hair on his head as white as wool; His throne was flames of fire, with wheels of burning fire. A surging stream of fire flowed out from where he sat; Thousands upon thousands were ministering to him, and myriads upon myriads attended him.

The court was convened, and the books were opened. I watched, then, from the first of the arrogant words which the horn spoke, until the beast was slain and its body thrown into the fire to be burnt up. The other beasts, which also lost their dominion, were granted a prolongation of life for a time and a season.

As the visions during the night continued, I saw One like a son of man coming, on the clouds of heaven; When he reached the Ancient One and was presented before him, He received dominion, glory, and kingship; nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed (Daniel 7:2-14).

Historical meaning – Daniel prophesied four kingdoms that would afflict God’s people. Each kingdom was represented by a beast similar in appearance to a known animal but with symbolic differences. Most scholars interpret the kingdoms as Babylon, Medo-Persia, Greece, and Rome. Indeed, each of these kingdoms did afflict the ancient Jews (and in the final case, Christians as well). The last kingdom in the prophecy was especially fierce and received special attention. A single horn (which symbolizes power) is said to far eclipse the power of the other horns. This horn had eyes like a man and spoke arrogantly.

But God had had enough. He sat in judgment, finally casting this fourth kingdom into the abyss, the lake of fire. Sic semper tyrannis (thus always to tyrants). God the Father then ushered in “One like a Son of Man” who would rule all nations and have a kingdom that would never be destroyed or taken away.

Daniel prophesied what we have come to know as the Kingdom of God our Lord Jesus Christ, which is also the Church, the Body of Christ.

Christological meaning – It is primarily this passage that inspires Jesus’ use of the phrase “Son of Man” to refer to Himself. In effect, Jesus says, “I am the one of whom Daniel speaks. I am He who receives from the Father dominion, glory, and kingship. I am He of whom Daniel said nations and peoples of every language serve him. I am He whose Kingdom is an everlasting kingdom that shall not be taken away, and my kingship shall not be destroyed.

To many modern ears, the title “Son of God” seems higher than “Son of Man.” Among the ancient Jews, though, “son of God” could indicate an angel or a human. Further, ancient Jews did not conceive of God as having a son, so it might not always occur to them as unusual or significant that Jesus or anyone might refer to himself as a son of God. In other words, the title “Son of God” could be ambiguous to ancient hearers. Jesus does call Himself “God’s son” (e.g., Jn 11:4; Jn 10:36), but the meaning is debated and not always challenged by his listeners. However, the title “Son of Man” is unique in biblical literature and refers to the eternal ruler, the anointed one, the Christ, whose status and unassailable power is clearly set forth by Daniel.

Jesus, in using this term asserts that He is that anointed and eternal ruler to whom Daniel pointed. All things are mine and all are subject to me. This is a high Christology to say the least. Jesus is Eternal Christ and King.

Current meaning – The meaning for today is that Jesus will conquer every person, nation, or power that arrogantly asserts its dominance or oppresses His people. Psalm 2 says this of the Christ, the Messiah, who is our Lord Jesus:

Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers take counsel together against the Lord and against his anointed, saying, “Let us break these chains and throw off their shackles!”

The One enthroned in heaven laughs; the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my king on Zion, my holy mountain.” I will proclaim the Lord’s decree:

I will proclaim the Lord’s decree He said to me,

“You are my son; today I have become your father. Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. And you will break them with a rod of iron; you will dash them to pieces like pottery.”

Therefore, you kings, be wise; be warned, you rulers of the earth. Serve the Lord with fear and celebrate his rule with trembling. Lest he be angry and your way lead to destruction for his wrath can flare up in a moment. Blessed are all who take refuge in him.

So, all nations and things are subject to Christ and the Church, which as His Body, shares in this indefectibility. Christ promised this:

And I tell you that you are Peter, and on this rock I will build my Church, and the gates of Hell will not overcome it (Mat 16:18).

Gates are a symbol of power, and the power of Hell cannot destroy the Church. This does not mean that disciples will not suffer persecution, imprisonment, and even death. But the Church is the indefectible Body of Christ, who

[R]aised from the dead is seated at the Father’s right hand in the heavenly places, far above every principality, authority, power and dominion, and above every name that is named, not only in this age but also in the one to come. And [the Father] put all things under his feet and gave him as head over all things to the Church, which is his Body, the fullness of him who fills all in all (Eph 1:20-23).

This gives rise to the following question: Why then is evil still so prevalent and why do the Lord’s enemies seem to prosper? Scripture says,

When God subjected all things to him, He left nothing outside of his control. Though at present, we do not see everything subject to him. But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone. In bringing many sons to glory, it was fitting for God, for whom and through whom all things exist, to make the pioneer of their salvation perfect through suffering.

Thus the victory of the Lord over this world’s pride and arrogance, over nations and principalities that assert power unto evil, is often a paradoxical one. Pride is conquered by humility. In dying He destroys death; in rising He restores life. Make no mistake, the victory has already been won and it is total. Although the battle plays out through history, the victory of all who suffer with the Lord for the truth is already secured.

Consider for a moment the darkest, most evil day ever: There was a darkening of the sun and an earthquake. The Son of Man hung lifeless from the cross. To any worldly observer he appeared to have lost; evil seemed to have been victorious. But just as Satan was running his victory lap around the cross, Jesus went down into the Devil’s trophy room, into Sheol, and turned it out. He awakened the dead and summoned them to new life while Satan was distracted by gloating. The gates of Heaven swung open and slammed up against the gates of Hell. One of the prayers of exorcism rebukes Satan by reminding him that Jesus in horto superavit, spoliavit in cruce, et de sepulchro resurgens tua tropaea in regnum transtulit lucis (Jesus overcame you in the garden, despoiled you on the cross, and rising from the tomb, bore off your trophy into the Kingdom of light).

Yes, the victory is total, but it is obtained paradoxically: through humble obedience and in the suffering of death. But the victory is certain for all who are on the battlefield for the Lord.

As evidence, I propose the Church herself. During the lifetime of the Church, nations have risen and fallen, empires have come and gone, errors and heresies have flourished and then withered. Where is Caesar now? Where is Napoleon? Where is the USSR? They are all gone; we are still here preaching the Gospel and celebrating the sacraments. We have read the funeral rites over all who said they would bury us. Yes, we have endured their wrath, sat in their prisons, heard their threats, been hauled into their courts, and even been killed by them; but the Church is here and they are gone. One by one all things are put under Christ’s feet.

Jesus Christ is the eternal King and His kingdom shall never be destroyed. Daniel saw this in one “like a Son of Man” who received His kingdom from His Father. Jesus has proven that He is that Son of Man.

Christ reigns, Christ Rules. Eternal Victor, Eternal King. His kingdom is an everlasting Kingdom that shall not be taken away!

Get on the winning team! Understand that the victories and methods are sometimes paradoxical, but know by faith that the end is sure, the victory already won.

 

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A Biblical Portrait of Christ Our Risen and Glorified King

Given that Sunday was the Feast of Christ the King and that we have begun to read the Book of Revelation in the Office of Readings, this is an opportune time to examine the glorious portrait of Jesus Christ presented in Revelation 1:8-20. It is a portrait of the risen Christ in all His glory. The vision is of a high Christology. The Christ that is encountered here is the Lord of glory, who has attained to His glorious kingdom and who is the Lord of history and King of the Universe.

Let’s look at the passage and then draw from it ten descriptions of Jesus the Christ.

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” … Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man clothed with a long robe and with a golden sash round his chest. His head and his hair were white as white wool. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades (Revelation 1:8, 12-18).

The Recapitulating Christ – “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” In this usage, recapitulating means subsuming many things under one heading. Saying that the Lord is the Alpha and the Omega means more than just the beginning and the end. It also means, “I am A and Z.” In other words, “I am the alphabet of God. I am in every word you speak or read. I am in every thought you articulate.”

He is the Word of God. He is the refulgence of all wisdom and knowledge. He knows all things. The Bible says this of Jesus:

That in the dispensation of the fullness of times [God the Father] might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him (Eph. 1:10).

For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. He is before all things, and in Him all things hold together (Col 1:16-17).

The Reigning Christ – Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man clothed with a long robe and with a golden sash round his chest. These are regal robes, the dress and splendor of a king, magistrate, or judge. Indeed, the portrait here is not of Jesus Christ as savior per se, but Jesus Christ as judge.

We must all face Jesus one day as judge: For we shall all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” So each of us shall give account of himself to God (Romans 14:11-12).

The title “Son of Man” was one Jesus often used to describe Himself. It points to the vision of Daniel: I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed (Daniel 7:13-14).

Thus, we behold Christ here in all his glory.

The Righteous Christ – His head and his hair were white as white wool … This text speaks of His wisdom, righteousness, and purity. White (or gray) hair is a symbol of wisdom. The whitened wool also speaks to His purity and recalls this text from Isaiah: Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Is 1:18). Hence, Jesus’ wisdom is pure, lightsome, and holy. He alone can cleanse us and make us share in His righteousness.

The Revealing Christ – His eyes were like a flame of fire… His eyes illumine and see all things. He has a kind of penetrating vision, like x-rays. He sees right through you.

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him to whom we must render an account (Heb 4:13).

He knows everything you’ve ever done; every thought, every word, every deed. His eyes not only see all things, they illumine all things, shining the light of truth on them.

The Relentless Christ – his feet were like burnished bronze, refined as in a furnace. This means that His Kingdom and His judgement will be unstoppable. Brass, a hard, weighty metal, symbolizes that which is unyielding and unstoppable.

When Christ comes again, no one will be able to resist His word and judgment. Myriads will be summoned before Him in the valley of decision. Scripture reports an awesome and terrifying aspect of the judgment concerning the feet of Christ: So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city (Rev 14:18-20).

Here, then, is burning judgment and strong feet. He is the relentless Christ; you cannot stop Him. He is going forth to judge. He will judge. He must judge. “He is trampling out the vintage where the grapes of wrath are stored.” For the Father judges no man, but hath committed all judgment unto the Son: That all men should honor the Son (John 5:22-23).

The Resounding Christ – and his voice was like the sound of many waters. A likely background to this text is Psalm 29: 2-4 The voice of the LORD is upon the waters: the God of glory thunders: the LORD is upon many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. He is our majestic Lord and God.

God has gone up with a shout, the LORD with the sound of a trumpet (Psalm 47:5).

The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD (Jeremiah 25:30-31).

For the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (John 5:28-29).

The Regulating Christ – in his right hand he held seven stars. Jesus doesn’t just have the whole world in His hand; He’s got the whole universe in His hand. He is the one who regulates it all. He runs and rules all of creation.

He is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist (Col 1:15-17).

The Book of Revelation also defines the stars as the seven churches. Rev 1:20 states, The seven stars are the angels of the seven churches. Thus, we see here the governance over the Church that Christ has. And he is the head of the body, the Church: he is the beginning, the firstborn from the dead; that in all things he might have the preeminence (Col 1:17-18).

The Rebuking Christ – from his mouth issued a sharp two-edged sword. This is a word picture that is reminiscent of Hebrews 4:12. For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The sword that is in His mouth is His Word.

Repent; or else I will come unto you quickly, and will fight … with the sword of my mouth (Rev 2:16).

And out of his mouth goes forth a sharp sword, that with it he should smite the nations: and he shall rule them (Rev 19:15).

Thus, the Word of God must act like a surgeon’s scalpel and remove all that is putrefied in us. We must be healed by God’s word and the sacraments of grace, lest we perish on that day when His Word shall have its full effect.

The Refulgent Christ – and his face was like the sun shining in full strength. He is the brightness of the Father’s glory. He is the Light of the World.

In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. The true light, which gives light to everyone, was coming into the world (John 1:4-9).

If we are faithful, this light shall transform us. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is (1 John 3:2).

The Reassuring Christ – When I saw him, I fell at his feet as though dead. But he laid his right hand upon me, saying, “Fear not, I am the first and the last, and the living one; I died, and behold I am alive for evermore, and I have the keys of Death and Hades.” On the one hand, our world needs today a new vision of the holiness of God. Look at John: He knew Christ and lay his head upon His chest at the last supper. Despite all the history that John has with Jesus, when he beholds the glorified Christ, he falls on his face as though dead.

“But you cannot see my face; for man shall not see me and live” (Exodus 33:20). Too frequently, today, God has been trivialized. Look at John’s experience. Jesus will reassure him, but the glory is awesome.

Yet Jesus says, Fear not. He is the reassuring Christ. Notice what He tells John not to fear: death and the power of evil one. Thus, the awesome power and majesty of Jesus becomes the basis for fearing not. His resurrection is the source of His glory and also the reason we should not fear. Jesus lets His glory shine forth not to make John afraid, but to reassure him. Jesus has power to save.

Here then, is a picture of the risen and glorified Christ. He is King; He is Lord and His glory is eternal.

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The Word of God

We continue to read from St. Paul’s Letter to the Romans in daily Mass. In today’s reading, we learn that we are justified by faith apart from the Law. The debates about faith and works are often the result of varied interpretations of today’s text.

One of the sources of confusion is a failure to understand the deeper point: that we are saved by Jesus Christ. It is by being put into a saving relationship with Him that we are saved. This relationship changes us; it affects what we do and do not do. Thus our works change, but it is as a result of the relationship with the Lord. Catholics and Protestants often talk past each other on this topic. It is not simply faith, or faith and works, it is Jesus to whom we must look.

Another confusion is over what we mean by the Word of God. It does not just refer to a book we call the Bible. Reading the Bible is a good thing, but meeting the Lord there is deeper and better. Many people think of the Word of God as an “it” when in fact the Word of God is a person, Jesus Christ. Jesus did not come merely to give us information and to exhort us. He came to give us His very self. Jesus is the “Word made Flesh.”

Pope Emeritus Benedict XVI made this point in his post-synodal apostolic exhortation, Verbum Domini.

[There is a] statement made by the author of the Letter to the Hebrews: “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world” (1:1-2). … Here the Word finds expression not primarily in discourse, concepts, or rules. Here we are set before the very person of Jesus. His unique and singular history is the definitive word which God speaks to humanity. We can see, then, why “being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a definitive direction.” … “the Word became flesh and dwelt among us” (Jn 1:14a). These words are no figure of speech; they point to a lived experience! Saint John, an eyewitness, tells us so: “We have beheld his glory, glory as of the only Son from the Father, full of grace and truth” (Jn 1:14b). … Now the word is not simply audible; not only does it have a voice, now the word has a face. (Verbum Domini 11-12).

The Word of God is not merely words on the pages of a book. The Word of God is not just an idea or an ethical system. The Word of God is not just a set of teachings or doctrines. The Word of God is Jesus Christ. In order to really grasp this Word, we cannot read ink spots on a page, we must come to know Him, and experience Him and His power active in our lives.

It is dangerous to turn Scripture into an abstraction or to treat it as just a text. St Thomas Aquinas wrote, The Son is the Word, not any sort of word, but one Who breathes forth Love. Hence Augustine says (De Trin. ix 10): “The Word we speak of is knowledge with love.” Thus the Son is sent not in accordance with [just] any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love, as is said (John 6:45): “Everyone that hath heard from the Father and hath learned, comes to Me” (Summa Prima Pars, 43.5 ad 2).

Hence we cannot really grasp Scripture unless we come to know Jesus Christ. Further, to authentically read Sacred Scripture is to encounter Jesus Christ there. Before we analyze a passage from Scripture we are summoned to encounter the One who is speaking to us.

It is surely possible for some people, even secular scholars, to analyze a Greek text of Holy Writ and translate it into English (or another language). Some scholars can analyze the idioms used or the historical context. Such research can help us to understand what a particular passage is saying on one level, but only a deep, personal knowledge of Jesus Christ can help us to know what the text really means. It is this personal, communal, historical, and ongoing encounter with Jesus Christ that distinguishes true theology from mere literary analysis or religious study.

Indeed, theologians and Scripture scholars can be dangerous if they do not personally know Jesus Christ. Knowing Jesus is not the same as knowing about Him. I might know about Jesus Christ from reading a book or from being told by someone, but this is not enough; I must know Him. Being a true authority in Scripture requires meeting and knowing the author. Do you notice that the word “author” is in the word “authority”?

Note how Pope Emeritus Benedict quotes the Prologue of John’s Gospel: “the Word became flesh and dwelt among us” (Jn 1:14a) and then continues on to say, These words are no figure of speech; they point to a lived experience! He also says, in reference to the passage from Hebrews 1, Here we are set before the very person of Jesus.

In the liturgical context of Scripture, this fact is enshrined in our ritual. As the priest or deacon proclaims the Gospel, the congregation stands out of respect. For it is Christ Himself who speaks to them and whom they encounter in this proclamation of the Word. At the conclusion of the proclamation of the Gospel, they acknowledge that they are encountering Jesus as they say to Him personally, Laus tibi Christe (Praise to you Lord Jesus Christ).

Scripture and the wider concept of the Word of God authentically interpreted by the Church, is not merely a book or a set of ideas. It is an encounter with a living God, the Lord Jesus Christ. The Word of God is a person, Jesus Christ.

Perhaps a couple of short stories will help to illustrate the difference between seeing Scripture as merely a text, and seeing it as an encounter with the Word made Flesh, Jesus.

  • A rural Appalachian community was visited by a Shakespearean actor. They were amazed at his elegant but strange way of speaking. At one point in his public recital he recited the 23rd Psalm. His speech was elegant, the words pronounced in finest King James English and presented with great drama and flair. At the end of his recitation a strange, awkward silence filled the room rather than the usual applause. Finally, a poor farmer in the back of the room stood up and apologized, saying that the only reason no one had applauded was that they weren’t sure he was done. “See, out in these parts we say it a little different.” The poor farmer began, “The Loerd is mah shayperd …” When he finished, the room was filled with shouts of “Amen” and “Praise the Lord.” The Shakespearean actor then told the poor farmer, “I was elegant, but your words had greater power. That is because I know only the technique, but you know the author.”
  • Some years ago I heard an African Methodist Episcopal Church (AME) preacher address an ecumenical gathering. He said to those in attendance, “You know I heard some strange stuff in seminary! The professors said that Jesus never really walked on water, that He didn’t really multiply loaves and fishes, He just got folks to be generous. They said that He didn’t really know He was God, that He didn’t really rise from the dead. He just lives on in our thoughts or something. Can you believe they taught me that in a Christian seminary?” Throughout his description of these wretched “teachings,” the disapproval in the gathering of Protestants and Catholics was audible. As he relayed this litany of faulty scholarship you could hear people saying, “Lord have mercy!” and “Mah, mah, mah.” Then the preacher stopped, mopped his brow, looked at them, and said, “I’ll tell you what. The problem with them wasn’t that they read the wrong books, y’all. The problem with them was that they ain’t never met my Jesus!” Well the house just about came down; folks were on their feet for ten minutes praising God. The choir stood up and began this familiar chorus: “Can’t nobody do me like Jesus; He’s my Lord!”

Well, you get the point. When you’ve met Jesus Christ you just don’t doubt that He walked on the water, multiplied loaves, raised Lazarus, knew perfectly well that He was God, and stepped out of the tomb on Easter morning.

The Word of God is not merely a text; It is a person, Jesus Christ, the Logos, the Word made Flesh. Once you’ve met Him, His spoken (and later written) Word begins to make greater and greater sense and there is just no doubt that this Word is true and powerful.

I’ll let Pope Emeritus Benedict provide the concluding words to today’s post: … the Word finds expression not primarily in discourse, concepts, or rules. Here we are set before the very person of Jesus. … These words are no figure of speech; they point to a lived experience! Saint John, an eyewitness, tells us so: “We have beheld his glory, the glory as of the only Son from the Father, full of grace and truth.”

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What Was the Foundation of Jesus’ Life and Ministry?

One of Jesus’ most central qualities was that He loved His Heavenly Father and was loved by Him. To put it colloquially, Jesus was crazy about His Father. He was always talking about Him. Jesus often sought remote places in order to be able to spend extended time with His Father. Clearly He also knew and experienced His Father’s great love for Him.

Indeed, Jesus’ public ministry began with this declaration of the Father: You are my beloved Son; with you I am well pleased” (Mk 1:11; Lk 3:22). Clearly, the Father loves and takes great delight in His Son, Jesus. While we ought not to project our own needs and wounds (such as the “father wound”) into Jesus’ human nature — as if He desperately needed the affirmation of the Father — it seems clear that one of the greatest joys of Jesus’ life was the Father’s love for Him. It supported Him and encouraged Him. It was the foundation, the center, of His identity. Jesus is the beloved Son of the Father.

At one point the disciples, who had admired the powerful love and prayer of Jesus for His Father, asked that He teach them how to pray. Jesus began, “When you pray, say, ‘Father’” (Lk 11:2). He was overheard in the Garden of Gethsemane to say, Abba! Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will (Mk 14:36). Yes, Jesus loved His Father and experienced great love from Him.

We have few in the way of lengthy descriptions of Jesus’ prayer, but it would seem that words were seldom needed between Him and His Father. It was Cor ad Cor loquitur (heart speaking to heart); it was what words could never describe nor lips utter.

It is especially in John’s Gospel that we get glimpses of Jesus’ experience with the Father. Jesus discloses His experience of the Father through brief aspirations, attestations, and in his High Priestly prayer. We see a deep relationship of Jesus with His Father that is one of love, trust, confidence, and an unfailing expectation of vindication from the Father. In Jesus there is a joyful obedience and an experience that He is never alone:

  1. I am not alone. I stand with the Father, who sent me (Jn 8:16).
  2. He who sent me is trustworthy, and what I have heard from him I tell the world. … The one who sent me is with me; he has not left me alone … I always do what pleases him (Jn 8:26, 28-29).
  3. I am telling you what I have seen in the Father’s presence (Jn 8:38).
  4. I honor my Father, but you dishonor me. … My Father, whom you claim as your God, is the one who glorifies me. Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word (Jn 8:49, 54-55).
  5. Father, … I know that you always hear me (Jn 11:41-42).
  6. I do exactly what the Father has commanded me, so that the world may know that I love the Father. Get up, let us go on from here [to the cross] (Jn 14:31).
  7. As the Father has loved me, so have I loved you (Jn 15:9).
  8. Father, the hour has come. Glorify your Son … glorify me in your presence with the glory I had with you before the world began. … Then the world will know that you sent me and that I have loved them even as you have loved me. … Father you loved me before the creation of the world. … Righteous Father, though the world does not know you, I know you (John 17: selected verses).

Even though on the cross Jesus cried, “My God, My God why have you forsaken me?” (Ps 22:1), we must recall that this psalm is one of hope, not despair. Among its laments come verses of confidence and trust:

Yet you brought me out of the womb; you made me trust in you, even at my mother’s breast. From birth I was cast on you; from my mother’s womb you have been my God. …

… But you, Lord, do not be far from me. You are my strength; come quickly to help me. Deliver me from the sword, my precious life from the power of the dogs. Rescue me from the mouth of the lions; save me from the horns of the wild oxen.

And I will declare your name to my people; in the assembly I will praise you. You who fear the Lord, praise him! All you descendants of Jacob, honor him! Revere him, all you descendants of Israel! For he has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help. From you comes the theme of my praise in the great assembly; before those who fear you I will fulfill my vows.

Yes, even on the cross there is trust and confidence in the Father’s love; there is a firm conviction that this love will vindicate and rescue. There is also Jesus’ loving willingness to fulfill his vows to God before the people, even if it brings suffering and scorn.

Thus, the Father’s love is greater than any other force in Jesus’ life. It is His foundation, His joy, and His sure defense. If He but has the Father’s love, He has all and conquers all.

What of you and me? Do you experience the Father’s love for you as the foundation of your life and your deepest strength? For too many, the Father seems distant, perhaps even angry. Jesus’ deepest work in your life is to bring you into the heart of the Father so that you will not just know, but experience that the Father loves you; He even likes you! The Father loves you and there’s really nothing you can do about it. You are His beloved!

While we are not sinless, as was Jesus, the Father does not cease loving us. It is His very love and the experience of that love that will drive out sin and usher in holiness. If you love me, you will keep my Commandments (Jn 14:15).

Jesus would have you turn now and see across the distant field that the Father is running toward you (Luke 15:20). He would have you hear him pleading for you to enter the feast (Luke 15:28). If you take one step toward Him, God the Father will take two steps toward you and then come running.

Let the Father’s love be the foundation of your life. As it was for Jesus perfectly, may it be so for us with increasing perfection.

When you pray say, “Father!” (Lk 11:2)

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When Jesus Said No

One of the difficulties that many Christians experience is that although the needs around us are great, we are limited in both personal strength and resources. Lurking in the back of our minds is the idea that whatever the problem, Jesus would always help and therefore we should as well. Is it always wrong to say “no” when there is a need?

Jesus was quite generous with His time, attention, and resources. We are counseled to be rich in mercy and kindness, expansive in charity, and willing to forsake everything to follow Christ. For limited human beings, though, often with many competing obligations, are there no limits? Of course; there have to be. Well, what did Jesus do? Did He ever say no?

Many think that Jesus always said yes, especially to the poor and needy, but in fact there were times when Jesus said no. I’d like to look at three of them in particular. I chose these three because to some extent they deal with the needy. (Other examples of Jesus saying no pertain more to specialized circumstances or inappropriate requests (e.g., James and John asking for seats of honor, or Peter wanting to use a sword to defend Jesus).)

I. No to the sick? The Gospel for Wednesday of the 22nd week takes place in Capernaum. Jesus and His apostles have made quite an impression. He cured a demon-possessed man in the synagogue and word has spread. Jesus is lodging at the house of Simon Peter and has just cured Peter’s mother-in-law of a great fever. The story is picked up in the Gospel of Luke:

At sunset, all who had people sick with various diseases brought them to him. He laid his hands on each of them and cured them (Luke 4:40).

Clearly the Lord is helping a lot of people, as was His custom. The crowd has grown quite large and He continues to cure until sundown. Then comes a twist:

At daybreak, Jesus left and went to a deserted place. The crowds went looking for him, and when they came to him, they tried to prevent him from leaving them. But he said to them, “To the other towns also I must proclaim the good news of the Kingdom of God, because for this purpose I have been sent” (Luke 4:42-44).

Here we have what seems an unusual occurrence: The fact that the people of Capernaum are still distraught and searching for Him, implies that there are many sick still waiting for Jesus’ ministrations. Jesus, however, says no to their request that He return. He also indicates His intention to go on to other villages to preach, for that is what He has come to do.

Why does Jesus say no? For two reasons it would seem.

First, in terms of His humanity, He is limited. He has not come to save only Capernaum; therefore, He must devote attention to other places as well. In effect, He must allocate His “limited” (humanly speaking) resources justly and effectively. This is also the case with us. We must help the poor, but we must also feed our own children as well as meet other obligations. Saying no is not necessarily un-Christlike; rather, it is a humble admission of our limitations.

A second reason Jesus likely says no is that He will not allow Himself to be pigeon-holed as a medical miracle worker. He has come to preach and ultimately to take up His cross. Part of what He preaches is the role of the cross in life. It is not always appropriate to alleviate every burden. To be labeled as “Mr. Fix-it” is to be diminished. The Lord did not come merely to heal the body, but even more so to heal the soul. Jesus saying no is therefore also a teaching moment.

We who would imitate Christ should not think that alleviating burdens is our only mission. Sometimes it is more loving to let others carry the crosses that God intends for them. We are not necessarily being callous or un-Christlike as long as our intent is to allow people to experience necessary growth or to understand the consequences of their choices.

We must be careful not to excuse ourselves too easily from our duty to help others, but neither should we become enablers, causing others to become too dependent. In most cases, we should not do for others what they can do for themselves.

The good should not eclipse the best. The Lord would not allow himself to be drawn into a situation where what was good about Him (healing) eclipsed what was best (salvation and the preaching of the Kingdom). Hence, He sometimes said no.

II. “No” on a matter of social justice? On another occasion (during Jesus’ Sermon on the Plain) a man called out from the crowd,

“Teacher, tell my brother to share the inheritance with me.” [But] Jesus replied, “Man, who appointed me a judge or an arbiter between you?” Then he said to them, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:13-15).

Here, too, we have a bit of an unexpected twist. We might expect Jesus to side with this man. After all, isn’t sharing the family inheritance with potentially needy siblings a just and charitable thing to do? But Jesus says no and then warns the man of greed.

Jesus seems to have two reasons for saying no in this situation. First, He doesn’t want to get roped into being a legal arbiter in worldly matters. Second, He can see into the man’s heart and wants to rebuke his greed.

Jesus teaches us two things with his no. Sometimes people try to draw us into what does not concern us. They may ask us to take sides in a family dispute or on some issue on which it is not right for us to take sides. On other occasions, we may be asked to resolve matters involving two adults who should be expected to work out their own differences. Supervisors, pastors, and other leaders often experience such inappropriate attempts. There are surely times when leaders should help to arbitrate disagreements, especially if they pertain to specific matters over which they have authority; but there are also many occasions when requested help in such matters deserves a no in response.

We are also taught that we are not always required to give people exactly what they ask for. Although we are not gifted with Jesus’ ability to see into people’s heart and understand their motives fully, we can sometimes see that no is the best answer in a particular situation. Perhaps what a person is requesting is inappropriate or will harm others. Perhaps it will offend against the common good. Perhaps the request involves an unwise use of resources or is contrary to agreed-upon goals and priorities. There are many reasons we can and should say no. This may be so even if the one asking insists that it what he is requesting is just and fair. It may cause disappointment or incite anger, but that does not necessarily mean that we are doing anything wrong. Jesus did sometimes say no.

III. No to the hungry? The final example brings us to the shores of the Sea of Galilee. Jesus has just finished multiplying the loaves and fishes, feeding thousands of people. News of this has spread and the word of free food is drawing a crowd. Some of the crowd is not dispersing, so Jesus draws apart to pray and sends the apostles to the other side of the lake where He promises to join them later. After Jesus walks on the water (!) to meet the apostles in the boat, they all arrive on the other shore. News that Jesus headed in that direction reached some in the crowd, who then ran around the lake to meet Him. As Jesus disembarks, they greet Him with false surprise: “Rabbi! When did you get here?” Jesus was not born yesterday; He knows that they are merely looking for more free food. He says to them,

I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill. Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you (John 6:26-27).

In effect, Jesus refuses to produce again the food of this world and instead summons them to faith. In the remainder of John 6, He goes on to teach extensively on the Holy Eucharist and insists that this food is more necessary for them. They are unimpressed and reject His teaching as a “hard saying” (Jn 6:60). In effect, this is another no from Jesus.

Feeding the hungry is usually something commended, even commanded, but in the end, Jesus will not allow them to seek only that which is good (bread) while refusing what is best (the Bread of Life).

As a priest, I have had this problem with some of the poor who come to me. When someone first comes to me asking for financial assistance, I give it wholeheartedly and inquire as to the story behind the need. The person almost always admits that he or she has no real church home. I then proceed to say that coming to Church and receiving Holy Communion are absolutely essential for salvation. If the people seeking help are not Catholics, I ask them to at least come and see if they are ready to accept the faith. Most of them do not follow up on this invitation and yet still come back looking for more money and resources. I then begin to place a condition upon continued assistance: they must either start coming or I must be sure that they are attending somewhere. I will not continue to give worldly food to those who refuse heavenly food.

Some have argued that this is not what Jesus would do, but in fact this is exactly what He did. He said no to those who wanted only their bellies filled but not their hearts. Of course in an emergency, or if little children are involved, this approach may have to be adapted. Furthermore, there are other places to get food and essentials in this country besides this one Catholic parish. Perhaps I can refer an individual somewhere else. In the end, though, I have to summon people not merely to the good, but to the best. This is not un-Christlike.

The essential point is that it is not always wrong to say no. Jesus did so even in some classic situations of social justice and charity. We should never refuse casually or be unnecessarily hurtful, but there are times when no is the best and in fact most Christlike answer.

Your additions, distinctions, and rebuttals are encouraged and appreciated in the comments section.

This song says, “Some of God’s greatest gifts are unanswered prayers.” Actually they are answered, I suppose, and the answer is no.