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On the Role of Curiosity in Evangelization (Part Two)

This is part two of an article on curiosity. We are considering the following four aspects:

I. Premises Related to Curiosity
II. Problems Regarding Curiosity
III. Pictures Reinforcing Curiosity
IV. Personal Requirement of Curiosity

Please see yesterday’s post for an introduction to the topic and a discussion of the first two items. In today’s post, we consider the third and fourth.

III. Pictures Reinforcing Curiosity – We have already reflected a good deal on this aspect in the introduction. Jesus generated a lot of curiosity because of the mystery of His person. How did this simple Galilean “get all this?” This was a cause of wonder in the people of His time. Jesus also generated a lot of curiosity; He cultivated it because He saw the value in doing so.

Jesus seldom gave straight answers to questions. Instead, He would say things like “Come and see.” Or He would answer questions with questions, or respond using parables which were often riddle-like and far from straightforward.

Consider how Jesus deals with this simple question:

[The Temple leaders said] “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.” They did not understand that he had been speaking to them about the Father. So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I AM” (Jn 8:25-28).

Notice that when asked who He is, the Lord does not answer pedantically by saying, “I am God, the Second Person of the Blessed Trinity, the Word made Flesh hypostatically united to my human nature.” Instead, He holds the mystery and refers them to their own hearts, which have stubbornly refused to listen to Him and accept the evidence of who He is.

Indeed, Jesus asserted elsewhere (Jn 5:30-46) that John the Baptist testified to Him. Scripture testifies to who Jesus is because it is clear that He fulfilled countless scriptural passages. He has worked miracles, which testify to His divinity. And finally, the Father is testifying to Him in their hearts. If they will but search their hearts, they will know who He is. They have fourfold evidence and testimony.

Jesus’ reluctance to provide straight answers unnerves even many of us true believers, but it is this very mystery that keeps us curious and ever studying His teachings. The implicit yet clear admonition in this approach is that we should come and see more, come and listen more. We are to ponder more deeply and spend our lives going ever deeper into the meanings of our questions and the answers the Lord provides, which are far richer than a simple one-line response.

While quick apologetics has an important place in this information age, so does holding on to the mystery of what questions really point to so as not to stifle the power of mystery to elicit curiosity.

IV. Personal Requirement of Curiosity – This leads us to the personal challenge and charge. We cannot simply wait for mystery to be rediscovered or to emerge. We are called to be the mystery, to be the one who brings out curiosity in others! There ought to be something of a deep mystery in us as we live among our fellow denizens of the world. If we are truly living in Christ, we will not fit neatly into worldly categories and distinctions. There were at least three “political parties” in Jesus’ day: Sadducees (Herodians), Pharisees, and Zealots. Jesus did not fit into any of their little boxes. The parties only agreed on one thing: this Jesus must go. How about you? Are you worthy of Jesus Christ or just “the party”? Are you worthy of Jesus Christ or just the world?

If we are to be a mystery to the world, we cannot simply desire to fit in, desperately seeking worldly approbation. We will defy categorization because we serve a higher, broader, and transcendent vision.

As such, we will be a mystery to others. Seeing our integrity, they cannot understand us in worldly ways, but neither can they simply discredit us “hacks” or shills for political parties. Jesus is broader, higher, and deeper than worldly parties or categories—and so are those who truly follow Him.

This elicits curiosity because it is a mystery. Of this, Sherry Weddell writes,

The Catholic life is meant to be a “sign of contradiction” in this world. That doesn’t mean that we are to be nay-saying curmudgeons. Rather, it means that we are to live lives of such inexplicable joy, love, faith, and peace (even in trial) that all the normal categories by which nonbelievers try to classify us won’t work. We are neither Jew nor Gentile, fish nor fowl, “conservative,” nor “liberal,” nor any of the other tribes of this world.

Living curiously means more than being “nice.” It requires that we think and act in Kingdom-oriented and countercultural ways in our daily lives. For instance, forgiving and asking forgiveness of those who have betrayed and abused us are perhaps the most countercultural things we can do. … Likewise, being in healthy relationships, caring for the poor, sharing possessions freely, praying for healing and provision, and even simple family prayer times can be startling countercultural witnesses.

To be a witness … means to live in such a way that one’s life would not make sense if God did not exist (Forming Intentional Disciples, p. 148, 151).

Scripture affirms this as well:

Always be prepared to render an account to anyone who asks the reason for the hope that is in you; do it with gentleness and respect (1 Peter 3:15).

This text presupposes that people notice a hope in us, a stable, serene, and confident joy or hope. This is mysterious and elicits curiosity. In curiosity, one might remark, “When all of the rest of us are worn out by stress, complaints, gossip, and office politics, you don’t seem anxious, or obsessed with position, or hungry to hear all the gossip. In fact, I’ve never heard an ugly word come out of your mouth. What is it about you? What keeps you so calm and charitable?”

In a world where so many lead disordered lives (sexually, emotionally, and intellectually); where envy, jealousy, greed, power, and position consume so many; a person that is not disordered and beset with the deep drives of sin and negativity is a mystery. People who get married and stay married and who actually seem to love their spouse and children are increasingly mysterious to others. They elicit the question, “How do you do it?” People who don’t just parrot the angry and often-foolish slogans of the world or who are not endlessly distracted and controlled by the news and the entertainment culture are often mysterious to those around them.

Distinction: Of course, pointing out the value of mysteriousness is not an encouragement to become some sort of spooky oddball. Mystery is not spooky, it is attractive and evokes wonder and curiosity.

There is a remarkable passage in the Acts of the Apostles in which Peter and John elicit this sort of response:

When [the Sanhedrin] saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they recognized that these men had been with Jesus (Acts 4:13).

Here is the goal and challenge for us: Do we provoke astonishment or even surprise from people around us? Are we a mystery that engenders curiosity? Would anyone conclude that we “have been with Jesus?”

The point is that we cannot simply ponder mystery and curiosity as a tool for “the Church.” We must also be the mystery, be the one who evokes curiosity and attracts others to Christ and to the faith.

Summation: In this two-part essay, we have pondered the powerful effect of mystery and curiosity in evangelization. In most cases mystery is very attractive. Curiosity, while not discipleship itself, assists in a process that leads to discipleship; we should not too quickly diffuse its power with simple or pat answers. We must learn to teach and spread the faith not merely by answering questions, but also by asking them. Replies are good, but invitations are often even better. “Come and see” can be a rich response that provides some answers but also insists that there is more to the story. This mystery is not merely to be found in the pages of a catechism, or in the sacred liturgy; it must also be found in us who live in the world but are mysteriously not of the world.

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On the Role of Curiosity in Evangelization (Part 1)

In yesterday’s post we discussed how the word curiosity can have a good and a bad meaning. In that post we focused on sinful curiosity after distinguishing from good and helpful forms of it.

In today’s post we look at a more positive and intriguing understanding of curiosity and apply it to evangelization.

In the world of evangelization, the concept of curiosity is almost never discussed. If anything, evangelizers are encouraged to quickly satisfy any curiosity by supplying all sorts of answers to questions that arise about the faith. Apologetical tracts, books, catechisms, and videos abound. Curiosity, it would seem, is something to be quashed or at least overcome quickly. Allowing a person to wonder why for any length of time seems almost dangerous, especially in a “search-engine” culture. Quick answers, please!

How different this is from the more mysterious and “parabolic” way Jesus handled questions. Ask him a question and you might get another question back from Him. “Are you a King?” asked Pilate. Jesus, on trial for his life replied, “Are you saying this on your own or have others been talking about me?” (Jn 18:33-35) Sometimes Jesus answered obliquely. As Jesus was walking by, Andrew asked Him, “Rabbi, where do you stay?” Jesus just kept on walking and said, “Come and see” (Jn 1:38-39). On other occasions Jesus answered questions or supplied information through enigmatic stories, called “parables” because they do not provide straight answers but are more “parabolic.” They are full of twists and turns, paradoxes and puzzles.

Curious indeed! Come on, Jesus; the people want to know; let’s have some straight answers here! But Jesus, the Master Evangelist and Lord, has something to teach us. Curiosity is important and should not be crushed too soon with lots of stiff or overwhelming answers.

To her great credit, Sherry Weddell in her book from a few years back, Forming Intentional Disciples devotes an entire chapter to this topic. She ranks it as the second threshold to conversion (after trust and before openness). I’d like to combine her insights with some of my own and consider curiosity under four headings:

I. Premises Related to Curiosity
II. Problems Regarding Curiosity
III. Pictures Reinforcing Curiosity
IV. Personal Requirement of Curiosity

Given the length of my reflections, I will cover them in two separate posts. Are you curious yet? Let’s begin!

I. Premises Related to Curiosity

What is curiosity? At its heart, curiosity as we are using the word here is a response to an encounter with mystery. The Latin root of curiosity is cur, meaning “why.” Having encountered mystery, we ask questions such as “Why?”, “What is this?”, “What does this mean?”, “Who are you?”, or “Why are you this way?” Mystery engenders curiosity. This analysis of curiosity raises another question:

What is mystery? At its heart, mystery refers to something we see only partially, something that is mostly hidden from us. Almost no person, thing, or event is entirely devoid of mystery. Even something as simple as a tree elicits questions. Why is this tree here? Who planted it and why? Why this kind of tree and not another? Is the tree healthy inside or rotted? Isn’t it amazing that trees breathe our expelled carbon dioxide and give us back the oxygen we need! How has this remarkable symbiosis come about? Yes, even a simple tree has mysteries that pique our curiosity. There is almost always more than meets the eye.

Far deeper are the mysteries related to the people and complex human interactions. Fr. John Le Croix gives the following definition of mystery: Mystery is that which opens temporality and gives it depth. It [also] introduces a vertical dimension and makes of it a time of revelation.

While this definition may seem complex, a simple example might help. Suppose you and I are at a gathering. Smith enters the room and immediately walks up to Jones, enthusiastically shaking his hand. I comment, “Wow!” You say, “What’s the big deal? People shake hands all the time.” I reply, “Smith and Jones have been enemies for thirty years.” The handshake between the two men has a mysterious dimension, one that the eyes cannot see. Yet that mystery is still real, giving the physical handshake both a depth of meaning and a vertical dimension of revelation.

Mystery is rich, fascinating. It can bestow an aura of wonder and awe upon even ordinary things, people, interactions, and events.

Yes, mystery is wonderful. Mystery attracts! It is mystery that generates curiosity, the desire to know more and experience the depths and heights of what is.

Because mystery is important, so is the curiosity that arises as a response to it. It deserves more attention than it usually gets in our theological and pastoral reflections.

II. Problems Regarding Curiosity

Although mystery attracts, we live in times in which there are many factors diminishing its appreciation and the consequent curiosity. This is especially true when mysteries are not quickly “solved” and curiosity cannot be satisfied quickly. There are a number of factors to mention.

First, there is the notion that a mystery is something merely to be solved rather than savored. When we hear the word mystery today we tend to think of crime novels or police shows on television. A crime is committed; the mystery is who did it and for what reason. The “hero” must get to the bottom of this!

While this may be the case for a crime, the mysterious depths of the human person, the significance of human events, and the truths of our faith, are not things to be figured out or solved.

When it comes to the truths of our faith, there are many mysteries that cannot simply be solved. For example, how can Jesus be God and Man? God, of His nature, is eternal and omnipresent and cannot “fit” in space and time. Yet Jesus, as man, is in time and in space. This is not a mystery we can solve. We must savor it. The early Church knew this and the faithful fell to their knees at the words in the creed that announced the incarnation. Wonder and awe are natural reactions to mystery.

Second, we live in an age of empiricism and rationalism. We often demand that everything be explained, that everything be understood within our categories and on our terms. But not all mystery can be explained or understood in this way, which many find irritating and unsettling. Often, the questions raised by mysteries—especially those not easily answered—are brushed aside with the nebulous statement that “science will eventually be able to explain this.”

But of course the physical sciences cannot really address metaphysical realities; or the moral, historical, or emotional significance of things; or why something is meaningful, beautiful, or upright, or even exists at all.

In an age of rationalism, materialism, empiricism, and reductionism, mystery is often underappreciated—seen as a problem when it is not. Deep down, we are more fascinated with mystery than we like to admit, even in times like these.

Third, we live in an age that demands quick satisfaction and instant answers. In the past, we often had to ponder and research things at length; today we “Google it” and are immediately presented with numerous resources and answers. Reflection suffers because of this; we often fail to ponder the deeper aspects of our questions.

Information gathering is not the same as study and reflection. Quick answers often stifle deeper scrutiny and discernment. As a result, we often miss the more mysterious and deeper dimensions of people, places, events, and life itself.

Similarly, in the Church, if all we do is provide quick answers to questions in an inquiry class, or we engage in cursory apologetics, we miss the depths of Jesus’ reply to Andrew’s question: “Rabbi where do you stay?” Jesus did not give Andrew an address or map coordinates. He extended the mystery and deepened Andrew’s curiosity by saying, “Come and see.”

Apologetics has its place, but the true desire driving every question is not merely information, but a transformation in Christ. “Come and see” is not an invitation that can be forever put off by one-off answers.

Fourth, we live in immodest times. Modesty is reverence for mystery. We live in times of overexposure. This is a broader concept than clothing. Many people both demand and provide too much information. They discuss private matters on national television. What should be discreet is shared indiscriminately. There are constant demands for “transparency.” The people’s “right to know” has very few limits today. While curiosity is a good thing in itself, excessive curiosity is sinful.

Mystery is attractive. Modesty is a virtue that governs access to and protects a great gift. The curiosity incited by it should be satisfied at appropriate times and in appropriate ways. Yes, mystery is a gift to be savored, not merely a problem to be solved or a hidden thing to be exposed willy-nilly.

I wonder if, in the Church, we have not overly exposed our sacred liturgies and other mysteries. Who can deny the evangelical power of televised masses and other expositions of our faith and liturgies?

Yet is there nothing left of the disciplina arcanis (discipline of the secret) of the ancient Church? Until relatively recently, our liturgies were conducted in Latin while facing east. These days, little that is secret or even discreet remains. Everything is casual, in the vernacular, and intentionally ordinary. The sacred mysteries seem almost washed out in the light of scrutiny and overexposure. There is nearly an obsession with explaining all mystery; if there is any curiosity at all, it is seen as a failure in catechesis.

With little appreciation for the mystery we truly celebrate at Mass; curiosity, interest, and attendance have dropped. Few dress up for Mass anymore; little seems special about it. All the more reason to re-emphasize the true mysteries we celebrate.

Mystery is attractive! Curiosity is the natural response to mystery. If we try to make everything understandable (which is impossible), we lose our way.

To be continued tomorrow …

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What is Sinful Curiosity and How is it the Root of Many Sins?

Curiosity

Curiosity is one of those qualities of the human person that are double-edged swords. It can cut a path to glory or it can be like a dagger of sin that cuts deep into the soul.

As to its glory, it is one of the chief ingredients in the capacity of the human person to, as Scripture says, “subdue the earth,” to gain mastery over the many aspects of creation of which God made us stewards. So much of our ingenuity and innovation is rooted in our wonder and awe of God’s creation and in those two little questions, “How?” and “Why?”

Yes, we are curious as to how things work and why they work as they do. This curiosity burns within us and motivates us to unlock many of nature’s secrets. Curiosity drives us to learn and to gain mastery—often for good, but sometimes for ill.

What a powerful force within us, this thing we call curiosity! It is a passion to know! Generally, it seems quite exclusive to us who are rational, for animals manifest little or none of it. Occasionally an animal might seem to manifest curiosity: a sound might draw its attention causing it to look more closely. But the investigation is probably more motivated by seeing whether the sound is a threat or a food source rather than by curiosity. True curiosity asks the deeper metaphysical questions of what, how, and why. True curiosity seeks to explore formal and final causality as well as efficient and material causality. It seeks to learn, sometimes for learning’s own sake. Sometimes, and potentially more darkly, curiosity seeks to learn so we can exert control.

Of itself, curiosity can be a magnificent quality, rooted in the gifts of wonder and awe as well as in the deeply profound gift of man’s intellect or rational nature.

However, as a double-edged sword, curiosity can also wound us very deeply and mire us in serious sin. Indeed, it can be a very sinful drive within us. Eve grew curious of the Tree of the Knowledge of Good and Evil and thus Satan was easily able to turn her curiosity into a deep dagger that has reached every human heart.

Understood this way (as a sinful drive), curiosity is a desire to gain knowledge of things we have no right to know. A more mitigated form of sinful curiosity is the desire to know things that are in no way useful to us. In this sense, curiosity is a form of spiritual gluttony that exposes us to innumerable tricks of the evil one.

Sinful curiosity causes us to meddle in the lives of others, to pry. This can then lead us to gossip, potentially defaming others and ruining reputations in the process. Nothing is a bigger invitation to sin and gossip than the phrase “Have you heard the latest news about so-and-so?” Heads turn, ears perk up, and meddlesome curiosity is immediately incited. Almost never is the news that follows such a question positive or even edifying. Sinful curiosity is at the root of almost all gossip, defamation, slander, and even calumny. The vast majority of what we hear through gossip is none of our business. And yet, through sinful curiosity, somehow we feel that we have the right to this information.

There is a whole branch of news, barely distinguishable from gossip columns and scandal sheets, that has emerged based on the people’s “right to know.” Too much secrecy can be unhealthy, but that is hardly the problem in this day and age. Today, too many people know too many things about too many people. Even what is reported (most of it unnecessary) about so-called public figures is not really helpful for us to know. This is not to say that we should have no interest whatsoever in what is happening in the world or in the character of our leaders; rather, it is an invitation to distinguish between what is truly useful and necessary for us to know and that which arises from sinful curiosity.

Sinful curiosity is also at the root of a lot of lust and immodesty. A man may be happily married, but when he sees a woman walk past on the sidewalk he may temporarily push that to the back of his mind. Part of his problem is lust. And in that lustful mindset, he reduces the woman—a person—to her curves and other physical attributes. But another aspect of his struggle is the sinfully curious question “I wonder what she’d be like?”  Well, sir, that is none of your business! Now mind you he’s happily married, but he already knows his wife well. Pardon the expression, but the mystery of his wife has been unveiled. This other woman he sees, however, still has a shroud of mystery that incites in him a sinful curiosity. Immodesty also taps into the sinful curiosity of others by revealing more than it should. Modesty is reverence for mystery. Immodesty jettisons this reverence and seeks to incite sinful curiosity.

Sinful curiosity has been turned into a consumer industry by many talk shows that publicly feature topics that should be discussed discreetly. Further, many guests on such shows reveal details about their lives that should not be discussed in a public forum. Too many people discuss terrible struggles of a very personal nature and too many people tune in to listen. This is a form of immodesty as well, even if it does not involve sexual matters; modesty is reverence for mystery and it respects appropriate boundaries and degrees of intimacy in conversations. “Baring one’s soul” is neither prudent nor appropriate in all situations or with all people; it too easily excites sinful curiosity and sets loose a wave of gossip and uncharitable banter. Some things are just not meant to be dealt with in public, and many are incapable of handling such information without easily straying into sin.

A mitigated form of sinful curiosity is the excessive desire to know too many things all at once. This is a kind of “information gluttony.” This sort of desire, though not necessarily sinful, can become so by excess. It is catered to by the 24-by-7 news services. Being informed is good, but being over-informed can easily lead to becoming overwhelmed and discouraged. Generally speaking, indulging in such a steady stream of news (along with talk radio, etc.) provokes anxiety, discouragement, and a sense of being overwhelmed. Such news services tend to generate interest by inciting alarm. Bad and bloody news predominates; the exotic and strange are headlined; the titillating and shocking lead the news hour; that which generates controversy and ratings is emphasized. It’s not long before we have moved away from necessary and important news and back into the sinful curiosity that sets tongues wagging and heads shaking.

Sinful curiosity, even of this mitigated form, so easily draws us into very negative, dark, and even depressing places. News junkies would do well to balance their diet with other more edifying things than what is the latest scandal or threat.

St. Paul gives good advice to all of us when it comes to sinful curiosity and our tendency to collect unnecessary, unhelpful, and unenlightening news. In effect, he invites us to discipline our minds with the following good and solid advice:

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things (Phil 4:8).

Curiosity—the double-edged sword—so noble yet so easily ignoble, so wonderful yet so easily debased.

https://youtu.be/EYpmXeEkvqA?list=RDEYpmXeEkvqA

 

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Five Remedies for Sorrow from St. Thomas Aquinas

One doesn’t usually go to the St. Thomas Aquinas’ Summa Theologica for advice on emotional matters. But for the feast of St. Thomas we shall indeed go there to seek advice on sorrow and consider some of St. Thomas’ remedies for it. (His advice is contained primarily in the Prima Secundae questions 35 – 37.)

St. Thomas follows some of the Eastern fathers in naming four kinds of sorrow (cf I IIae 35:8): anxiety, torpor, pity, and envy. Let’s look at each before examining some of the remedies he suggests:

1. Anxiety – This is a kind of sorrow that emerges when the mind is so weighed down by something that escape seem impossible. St. Thomas’ definition is likely rooted in the Latin word angustia, which is a narrow pass or straight. And thus anxiety tends to arise when we experience stress over a situation and find no room to maneuver, no way out. Anxiety tends to pertain to the future, in contrast with pain, which generally pertains to the present. With pain, one can suffer about a situation in the moment yet recognize that it will pass. Anxiety arises when we sense no definitive end to the painful situation.

St. Thomas calls anxiety a form of sadness. In modern culture we often link anxiety and depression. This is because anxiety, as a sorrow, weighs us down. And just as joy and hope tend to expand and lighten, the sorrow of anxiety tends to crush and turn us inward. It makes us feel limited, hemmed in, confined, and heavily weighed down.

Someone once said that depression is anger turned inward. This makes sense because anger results from fear and anxiety, and anger that cannot be expressed or managed becomes like a heavy weight or depression.

2. Torpor – This word is not used very frequently today. Literally, it refers to slowness of movement. When one is sorrowful or depressed, one is less motivated to move. St. Thomas says, “If, however, the mind be weighed down so much, even the limbs become motionless, which belongs to ‘torpor’” (I IIae 35.8). Even ordinary conversation with others, which is a kind of movement, can seem difficult. The sorrow we call torpor slows us down and makes us feel rundown and sluggish.

Inactivity tends to build. The less motivated we feel, the less we move; the less we move, the less motivated we feel. It’s a kind of downward spiral.

This is why those who are experiencing depression are often encouraged to find friends that will make them move, make them go places—even if they don’t feel like it. This helps to stave off the downward spiral that torpor can cause.

The second two types of sorrow (pity and envy) relate more to our experience of other people’s circumstances.

3. Pity – This is the sorrow that we feel for the evil or misfortune endured by another person. But it is deeper than mere regret or perturbation. Pity is experiencing the misfortune of another as though it were our own.

Pity, therefore, implies a felt relationship. Perhaps it involves a close friend or family member, but it can also be the felt relationship of common humanity with the one who suffers.

Of itself, pity is a proper and good sorrow born out of love. And yet, like any common human emotion or passion, it can be tainted by sinfulness. For example, sometimes pity results more from egotistical needs, wherein one develops a sort of condescending attitude, needing to see others as beneath him or worse off than he is.

And thus what masquerades as pity is too easily merely the drive to be in a superior position with respect to another person. Patronizing attitudes are a misguided form of pity such that we do for people what they should rightfully do for themselves, thus robbing them of their dignity and their call to live responsible lives.

Hence pity, like any sorrow, has to be moderated and helped by reason and by the understanding that it is not always possible or even helpful to assist everyone in every circumstance simply because we feel sorrow for their condition. Sometimes the best we can do is to listen to them and pray for them.

Properly understood, pity is a very beautiful emotion rooted in love for others.

4. Envy – On the other hand, envy is a very dark sorrow and is rooted in sin. I have written more extensively on envy here: Envy Is a Diabolical Sin. For this reflection, however, I will just summarize by saying that envy is a form of sorrow or anger at the excellence of another person, because I take it as lessening my own.

Envy is a particularly dark sin because it seeks to destroy the goodness in others rather than to celebrate it. If I am jealous of you, you have something I want. But when I am envious of you, I seek to destroy that in you which is good. That is why St. Augustine called envy the diabolical sin.

While discussing these four types of sorrow, St. Thomas also discusses some ways to overcome them. We will look at remedies for all four of them. Because envy stands apart from the other sorrows due to its sinful quality, the remedies for it are quite different. The remedies for envy are the gifts of joy and zeal. When someone else possesses goodness or excellence, the proper response is to rejoice with them and for them, as members of one body. When one member is praised, all members are praised; when one member is blessed, all members are blessed. This is rational and reasonable; we should seek from God the gift of joy at the goodness or excellence of another person. We should also seek from God the virtue of zeal, wherein we seek to imitate, where possible, the goodness or excellence we observe in others.

Remedies – As for the forms of sorrow (anxiety, torpor, and pity), St. Thomas advises some of the following remedies:

1. Weeping – St. Thomas makes the very interesting observation that where there is laughter and smiling there is increased joy. But weeping, rather than increasing sorrow, actually diminishes it. How is this? He says, “First, because a hurtful thing hurts yet more if we keep it shut up, because the soul is more intent on it: whereas if it be allowed to escape, the soul’s intention is dispersed as it were on outward things, so that the inward sorrow is lessened” (I IIae 38.2). Thus tears are the soul’s way to exhale sorrow. For when we weep, we release sorrow. Tears have a way of flushing it from our system.

It is a rather beautiful and freeing insight, especially for some of us who were raised with more stoic sensibilities. Many of us, especially men, were told not to cry, not to show our emotions. But of course such an approach seldom works, for the more we shut up our sorrow, the more the mind ruminates on it. Better to weep and let it run out through our tears.

2. Sharing our sorrows with friends – Scripture says, Woe to the solitary man, for if he should fall, he has no one to lift him up (Eccl 4:10-11). Aristotle also said, “A sorrow shared is a sorrow halved.”

The danger to avoid in sorrow is turning in on ourselves. We often need the perspective of others. And even if they don’t have many answers to give us, simply talking to them about our sorrow is itself a form of release. St. Thomas also adds, when a man’s friends condole with him, he sees that he is loved by them, and this affords him pleasure… [and] every pleasure assuages sorrow (Ibid).

3. Contemplating the truth – The word philosophy literally means “the love of wisdom,” and for those schooled in it, it can provide great consolation. St. Thomas says, the greatest of all pleasures consists in the contemplation of truth. Now every pleasure assuages pain … hence the contemplation of truth assuages pain or sorrow, and the more so, the more perfectly one is a lover of wisdom (I IIae 38.4).

This is even more so with the contemplation of sacred truth, wherein we are reminded of our final glory and happiness if we persevere. We are given perspective and reminded of the passing quality of sorrow in this life, that “trouble don’t last always,” and that the sufferings of this world cannot compare with the glory that is to be revealed.

4. Pleasure – We have already seen that St. Thomas says, “pleasure assuages pain.” If one is physically tired, then sleep is a solution. If one is in pain or sorrow, pleasure is also helpful remedy.

In sudden and heavy loss or sorrow, some period of quiet convalescence maybe called for. But there comes a time when one must go forth and savor the better things in life once again.

The Book of Psalms says, When sorrow was great within me, your consolation brought joy to my soul (Ps 94:19). In the midst of pain, God will often send consoling pleasures, which should be appreciated and savored (with proper moderation, of course).

As a priest, I sometimes minister to those who have suddenly lost a spouse or other beloved family member. In these situations, I find that some of those who mourn feel almost guilty about venturing out into the world again to enjoy the better things: laughter, good company, entertainment, etc. But for the survivors to cease living does little to honor those who died. There comes a time, after a suitable period of mourning, when one must go forth and reclaim the joy of life again.

5. A warm bath and a nap – This is a rather charming remedy recommended by St. Thomas. And it is actually very good advice, for we are not simply soul; we are also body. And our body and soul interact with and influence each other. Sometimes if the soul is vexed, caring for the body will bring soothing to both body and soul. St. Thomas says, Sorrow, by reason of its specific nature, is repugnant to the vital movement of the body; and consequently whatever restores the bodily nature to its due state of vital movement, is opposed to sorrow and assuages it (I IIae 38.5).

We live in a culture that tends to overindulge the body. And yet to do so is not really to care for it. Frankly, some of our overindulgence actually stress the body, which thereby vexes the soul.

Surely what St. Thomas has in mind here is the proper care of the body. Whether that means a warm bath, a leisurely walk, or a nap, the soothing care of the body can help to alleviate sorrow.

Sorrow! It does find us. But in the midst of it, there are still some gifts. Learning these simple truths can be a gift:  that tears are the soul’s way to exhale, that we ought to reach out and stay in communion with others who can help us, that meditating on eternal truth is important, and that proper soothing care of ourselves has its place.

Sorrow also reminds us that this world is not our home, that we ought to set our gaze on the place where joy shall never end, even as we must journey through what is often a “valley of tears.” And finally, the Book of Revelation reminds us to regard what the Lord will do for those who die in Him:

He will wipe every tear from their eyes. There will be no more death or mourning, crying or pain, for the old order of things has passed away (Rev 21:4).

Amen. Come, Lord Jesus!

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The Journey of Faith – A Homily for Epiphany

There are so many wonderful details in the Epiphany story: the call of the Gentiles, their enthusiastic response, the significance of the star they seek, the gifts they bring, the dramatic interaction with Herod, and their ultimate rejection of Herod in favor of Christ.

In this meditation, I would like to follow these Magi in their journey of faith to become “Wise Men.” As magi, they followed the faint stars, distant points of light; as wise men, they follow Jesus, who is the ever-glorious Light from Light, true God from true God.

We can observe how they journey in stages from the light of a star to the bright and glorious Light of Jesus Christ. And, of course, to authentically encounter the Lord is to experience conversion. All the elements of this story ultimately serve to cause them to “return to their country by another route.” Let’s look at the stages of their journey from being mere magi to becoming, by God’s grace, wise men.

Stage 1: The CALL that COMPLETES – The text says, When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.”

Notice the identity of these individuals: they are labeled magi (μάγοι (magoi) in Greek) and are from the East.

Exactly what “magi” are is not clear. Perhaps they are learned men; perhaps they are ancient astronomers. We often think of them as kings, though the text of this passage does not call them that. It also seems likely that Herod would have been far more anxious had they been actual potentates from an Eastern kingdom. We often think of them as kings because Psalm 72 (read in today’s Mass) speaks of kings coming from the East bearing gifts of gold and frankincense. However, for the record, the text in today’s Gospel does not call them kings, but rather “magi.”

Yet here is their key identity: they are Gentiles who have been called. Up until this point in the Christmas story, only Jews had found their way to Bethlehem. This detail cannot be overlooked, for it is clear that the Gospel is going out to all the world. This call completes the Church, which needs both Jews and Gentiles.

In today’s second reading, St. Paul rejoices in this fact, saying, the Gentiles are coheirs, members of the same body, and co-partners in the promise in Christ Jesus through the gospel (Eph 3:6). Because most of us are not Jewish by ancestry we ought to rejoice, for the call of these Magi prefigures our call.

Notice that God calls them through something in the natural world: a star. God uses something in creation to call out to them.

We do well to wonder what is the “star” that God uses to call each of us? Perhaps it is Scripture, but more typically God uses someone in our life in order to reach us: a parent, a family member, a friend, a priest, a religious sister, or a devoted lay person. Who are the stars in your life through whom God called you?

God can also use inanimate creation, as he did for these Magi. Perhaps it was a magnificent church, or a beautiful painting, or an inspirational song that reached you. Through something or someone, God calls each of us; He puts a star in our sky. These Wise Men, these Magi, followed the call of God and began their journey to Jesus.

Stage 2: The CONSTANCY that CONQUERS – Upon arriving in Jerusalem, the Magi find a rather confusing and perhaps discouraging situation. The reigning king, Herod, knows nothing of the birth of this new King. The Magi likely assumed that the newborn King would be related to the current king, so Herod’s surprise may have confused them. And Herod seems more than surprised; he seems threatened and agitated.

Even more puzzling, Herod calls in religious leaders to get further information about this new King. They open the sacred writings and the Magi hear of a promised King. Ah, so the birth of this King has religious significance! How interesting!

But these religious leaders seem unenthusiastic about the newborn King, and after providing the location of His birth, make no effort to follow the Magi. There is no rejoicing, no summoning of the people to tell them that a longed-for King has finally been born, not even further inquiry!

So the wicked (Herod and his court) are wakeful while the saints are sleepy. How odd this must have seemed to the Magi! Perhaps they even thought about abandoning their search. After all, the actual king knew nothing of this new King’s birth, and those people who did know about it seemed rather uninterested.

Ah, but praise the Lord, they persevered in their search; they did not give up!

Thanks be to God, too, that many today have found their way to Christ despite the fact that parents, clergy, and others who should have led them to Jesus were either asleep, ignorant, or just plain lazy. I am often amazed at some of the conversion stories I have heard: people who found their way to Christ and His Church despite some pretty daunting obstacles (e.g., poor religious upbringing, scandalous clergy, and poor role models). God sometimes allows our faith and call to be tested, but Those who persevere to the end will be saved (Matt 24:13).

To persevere is to open the door to wisdom, which often must be sought in spite of obstacles. This constancy is often what it takes to overcome the darkness and discouragements of the world.

Stage 3: The CONDESCENSION that CONFESSES – The text says, After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage.

With what little information they have, the Magi set out and continue to follow the call of God through the star.

Note that they enter a “house.” We often think of the Magi as coming that same Christmas night to the cave or stable, but it seems not; Mary, Joseph, and Jesus are now in a house. Apparently they have been able to find decent lodging. Has it been days or weeks since Jesus’ birth? Regardless, it is likely not Christmas Day itself.

Notice, too, that they “prostrate” themselves before Jesus. The Greek word used is προσεκύνησαν (prosekunēsan), which means “to fall down in worship” or “to give adoration.” This word is used twelve times in the New Testament and each time it is clear that religious worship is the reason for the prostration.

This is no minor act of homage or sign of respect to an earthly king; this is religious worship. It is a confession of faith. The Magi manifest faith! The beginning of wisdom is the fear of the Lord. And these Magi are well on their way from being mere magi to being wise men!

But is their faith a real faith or just a perfunctory observance? It is not enough to answer an altar call or to get baptized. Faith is never alone; it is a transformative relationship with Jesus Christ. So let’s look for the effects of a real and saving faith.

Stage 4: The COST that COMES – There is a cost to discipleship. The Magi are moved to give three symbolic gifts that show some of what true faith includes. They are costly gifts.

Gold symbolizes all of our possessions. In laying this gift before Jesus, they and we are saying, “I acknowledge that everything I have is yours. I put all my resources and wealth under your authority and will use them only according to your will.” A conversion that has not reached the wallet is not complete.

Frankincense is a resin used in incense and symbolizes the gift of worship. In the Bible, incense is a symbol of prayer and worship (e.g., Psalm 141). In laying down this gift, we promise to pray and worship God all the days of our life, to be in His holy house each Sunday, to render Him the praise and worship He is due, to listen to His word and consent to be fed the Eucharist by Him, to worship Him worthily by frequent confession, and to praise Him at all times.

Myrrh is a strange gift for an infant; it is usually understood as a burial ointment. Surely this prefigures Jesus’ death, but it also symbolizes our own. In laying this gift before Jesus we are saying, “My life is yours. I want to die so that you may live your life in me. May you increase and may I decrease. Use me and my life as you will.”

Yes, these three gifts are highly symbolic.

The Magi manifest more than a little homage to Jesus. They are showing forth the fruits of saving faith. And if we can give these gifts, so are we.

In their holy reverence for God is wisdom in its initial stage!

Stage 5: The CONVERSION that is CLEAR – The text says, And having been warned in a dream not to return to Herod, they departed for their country by another way.

Here, then, is essential evidence for faith: conversion. It is not enough to get “happy” in Church; we have to obey. These Wise Men are walking differently now. They are not going home by the same way they came. They’ve changed direction; they’ve turned around (conversio). They are now willing to walk the straight and narrow path that leads to life rather than the wide road that leads to damnation. They are going to obey Christ. They are going to exhibit what St. Paul calls the “obedience of faith” (Rom 1:5; 16:26). They have not just engaged in perfunctory worship; they are showing signs of a true and saving faith. They are not just calling out to Jesus, “Lord, Lord!” They are doing what He tells them (cf Luke 6:46).

No longer mere magi, they are now wise men!

So there it is. Through careful stages, the Lord has brought the Gentiles (this means you and me) to conversion. He called these Magi to wisdom. They remained constant, confessed Him to be Lord, accepted the cost of discipleship, and manifested conversion. Have you? Have I?

Walk in the ways of these Wise Men! Wise men still seek Him; even wiser ones listen to and obey Him. Are we willing to go back to our country by another route? Is ongoing conversion part of our journey home to Heaven? Epiphany means “manifestation.” How is our faith made manifest in our deeds and conversion?

I have it on the best of authority that as the (now) Wise Men went home by another route, they were singing this gospel song:

It’s a highway to heaven!
None can walk up there
but the pure in heart.
I am walking up the King’s highway.
If you’re not walking,
start while I’m talking.
There’ll be a blessing
you’ll be possessing,
walking up the King’s highway.

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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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Why Is Christmas Considered a Nighttime Event?

blog12-27O Holy night! Yes, a silent night! And it came upon a midnight clear! Christmas, it would seem, is a festival of the middle of the night. Jesus is born when it is dark, dark midnight. We are sure of it. And why shouldn’t we be?

Even though we are not told the exact hour of His birth, we are sure it must have been at night. Scripture does say that the Shepherds who heard the glad tidings were keeping watch over their flock “by night” (cf Luke 2:9). Further, the Magi sought Him by the light of a star, and stars are seen at night, deep midnight. None of this is evidence that Jesus was born at 12:00 midnight but it sets our clocks for night, deep midnight.

Add to this the fact that Christmas is celebrated at the winter solstice, the very darkest time of the year in the northern hemisphere. More specifically, Christmas comes when light is just beginning its subtle return. The darkest and shortest days of the year occur around December 21st and 22nd. But by December 23rd and 24th we notice a definite but subtle trend: the days are getting longer; the light is returning! It’s time to celebrate the return of the light. It’s going to be all right!

How fitting it is to celebrate the birth of Jesus, the true Light of the World, in deep and dark December. Jesus our light kindles a fire that never dies away. Indeed, in the dark hours of December, we notice a trend: the light is returning; the darkness is abating; the days are beginning to grow longer. It is subtle right now, but it will grow. And with the return of light, we celebrate our True Light: Jesus.

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

Lights show their true glory when contrasted with darkness. Who sees the stars in the middle of the day? Who appreciates the full beauty of light until he has experienced darkness? Yes, Christmas is a feast of the light. We confront the darkness of December and declare to it, “Your deepest days are over. The light is returning.” And we of faith say to a world in ever deeper darkness, “Your darkness cannot prevail. It will be overcome and replaced.” For although darkness has its season, it is always conquered by the light.

An atheist recently scoffed at me in the comments of this blog that our day is over; the world has rejected faith. Sorry, dear atheist friend, the light always wins. On December 22nd, the darkness begins to recede and the light begins to return. The light returns subtly at first, but it always does; the darkness cannot last.

Light has a way of simply replacing the darkness. In three months the equinox occurs and in six months the summer solstice, when we have the most light. Then the darkness will once again seek to conquer. But it always loses! The light will return. Jesus is always born at the hour of darkness’ greatest moment. Just when the darkness is celebrating most, its hour is over; the light dawns again.

We celebrate after sundown on December 24th, in accordance with a tradition going back to Jewish times (feasts begin at sundown the night before). Christmas morning is almost an afterthought. Most pastors know that the majority of their people come to Mass the “night before.”  In a deep and dark December, a light comes forth. A star shines in the heavens.

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

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

Jesus is the Light of the World.

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

This video shows only some of those stained glass windows (I am putting together a video of other windows to be shown later). The text of the music in this video is from Taizé, and it says, Christe lux mundi, qui sequitur te, habebit lumen vitae, lumen vitae (Christ, Light of the World, who follows you has the light of life, the light of life).

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

The Light wins. He always wins.