Tag: Christmas

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A Christmas Meditation on How the Word Must Become Flesh in Us

At Christmas we celebrate the fact of the Word Becoming Flesh. God’s love for us is not just some theory or idea. It is a flesh and blood reality that can actually be seen, heard and touched.

But the challenge of the Christmas season is for us to allow the same thing to happen to our faith. The Word of God and our faith cannot simply remain on the pages of a book or the recesses of our intellect. They have to become flesh in our life. Our faith has to leap off the pages of the Bible and Catechism and become flesh in the very way we live our lives, the decisions we make, the very way we use our body, mind, intellect and will.

Consider the passage from the liturgy read today, as I write this, December 29, of the Christmas Octave. It is from the First Letter of John. I would like to produce an excerpt and then make a few comments.

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

I. Faith is incarnational – Note first of all what a practical man John is. Faith is not an abstraction, it is not about theories, abstractions, generalities or merely words on a page. It is not about slogans. It is about a transformed life, it is about the actual love of God and his Commandments. It is about the actual love of of my neighbor.

True faith is “incarnational,” in that it takes on flesh in my very “body-person.” Remember, we human beings are not pure spirit, we are not intellect and will only, we are also flesh and blood. Therefore our faith cannot remain merely immaterial. What we most are, must be reflected in our bodies, in what we actually, physically do as well.

Too many people often repeat the phrase, “I’ll be with you in spirit.” Perhaps an occasional absence is understandable, but after a while the phrase rings hollow. Actually showing up, and actually doing what we say, is an essential demonstration of our sincerity. We are body persons and our faith must have a physical, flesh and blood dimension. Our faith is to be reflected in our actual behavior and the physical conduct of our life.

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

Note this too, in the Scriptures, to “know” is usually more than a mere intellectual knowing. The verb used in this passage to denote “know” is γινώσκομεν (ginoskomen). This type of knowing means an experiential knowing as distinguished from a mere intellectual or “book” knowing, more commonly indicated by the Greek word “oida.” So the kind of knowing set forth in this passage (ginoskomen) means more fully, to have a deep intimate personal experience of the thing or person known. It is one thing to know about God, it is another thing to “know the Lord.”

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

For a human being who is a person with a bodily dimension, faith cannot be an abstraction. It has to become flesh and blood if it is authentic.

John also uses the image of walking: This is the way we may know that we are in union with him: whoever claims to abide in him ought to walk just as he walked. Now walking is a very physical thing. It is also a very symbolic thing. The very place we take our body is both physical and indicative of what we value, what we think.

III. Liar? – John goes on to say Whoever says, “I know him,” but does not keep his commandments is a liar. John uses strong language here. Either we believe and keep the commandments or we fail to keep the commandments and thus lie about knowing the Lord.

But all of us struggle to keep the commandments fully! John seems so “all or nothing.” True, but his math is clear. To know the Lord fully, is never to sin (cf 1 John 3:9). To know him imperfectly is still to experience sin. Hence, the more we know him (remember the definition of know from above!) the less we sin. If we still sin it is a sign that we do not know him enough.

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

Faith is something we grow in. Many Protestants have a bad habit of reducing faith to an event such as answering an altar call, or accepting the Lord as “personal Lord and savior.” But we Catholics do it too. Many think all they have to do is be baptized but they never attend Mass faithfully later. Others claim to be “loyal” even “devout” Catholics but they dissent from important Church teachings.

Faith is about more than membership. It is about the way we walk, the decisions we actually make. Without this harmony between faith and our actual walk we live a lie. We lie to ourselves and to others. Bottom line: Come to know the Lord more an more perfectly and, if this knowing is real knowing, we will grow in holiness, keep the commandments be of the mind of Christ. We will walk just as Jesus walked.

IV. Is this salvation by works? Of course not. The keeping of the commandments is not the cause of saving and real faith it is the result of it. The keeping of the commandments is the necessary evidence of saving faith but it does not cause us to be saved. It only indicates that the Lord is saving us from sin and its effects.

But here too certain Protestants divide faith and works. The cry went up in the 16th Century by the Protestants that we are saved by faith “alone.” Careful. Faith is never alone. It always brings effects with it. Our big brains can get in the way here and we think that just because we can distinguish or divide something in our mind, we can divide it in reality. This is not necessarily so.

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

This is how it is with faith and works. We are not saved by works but as John here teaches to know the Lord is always accompanied by the evidence of keeping the commandments and walking as Jesus did.

So, faith is real. It is “incarnational.” At Christmas we acknowledge that the Word, Jesus Christ, became flesh and dwelt among us, really and physically. So too our own faith must become flesh in us, really, physically in our actual behavior in our very body-person.

I put this video together with a song arranged by Richard Proulx (RIP) of an anonymously composed 15th Century Carol. The song is available at iTunes. The translation is as follows:

  • Verbum Caro Factum Est (The Word was made flesh)
  • Habitavit in Nobis (And dwelt among us)
  • Alleluia
  • Notum fecit Dominus (The Lord has made known)
  • Salutare suum (His Salvation)
  • Alleluia
  • Prope invocavit me: (Near is he who calls me: )
  • “Frater meus est tu!”” (“You are my brother!”)
  • Alleluia

Here is another anonymous 16th Spanish Carol:

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A Knock at Midnight – A Homily for Christmas Midnight Mass

In this reflection, perhaps we can consider but one line in the Gospel which both challenges our love, and is a sign of God’s humble and abiding love for us: For there was no room for them in the Inn.

I. The Scene – There is a knock at midnight. Joseph speaking on behalf of both Mary and Jesus (who is in her womb still), seeks entrance to the homes and lodgings of those in Bethlehem. And though the Jewish people, in those ancient days, placed a high obligation upon the duty of hospitality to the stranger and passerby, the answer is repeatedly, “No room here.” Mary’s obvious pregnancy and  imminent delivery make little difference, it would seem.

This indeed is a cold night, not so much in terms of the air temperature, but in terms of the hearts of the people. Even at the local Inn, (Surely someone could make room for a pregnant woman!), No room at the Inn.

Yes!  A cold night. The only warmth will be found among the animals of that town. An old Latin antiphon for Christmas says, O magnum mysterium et admirabile sacramentum, un animalia viderent Dominum natum iacentem in praesepio. (O great mystery and stunning sacrament, that animals would see the newborn Lord lying in a feedbox).  Here warmth will be found, among the animals. It is sometimes said that man can be brutish. But the reality is that we can sink even beneath the beasts, doing things to ourselves and to each other that even animals do not do.

Scripture says,

The ox knows his master, the donkey his owner’s manger, but Israel does not know me, my people do not understand….They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him. (Isaiah 1:3-4)

And again,

He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him (John 1:10-11).

A knock at midnight, the animals received him and gave warmth. His own people, knowing him not, received him not. And into this very midnight darkness and cold the light and warmth of God’s love will shine forth. The people who walk in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone (Is 9:1)

II. The Stooping – Surely God stoops low to come from lightsome heaven to our war torn, dark and cold world. And as he stoops, he stoops to the lowest place, being born not in a palace or even a comfortable home. He stoops to a manger. For God will defeat Satan’s pride with humility. And all who will find him this fateful night must also stoop.

And this stooping of God is illustrated even in the very topography of this night. The towns of the Holy Land built on the tops of the tall hills (something we almost never do here in America). But this is done (where land is more scarce)  so as to leave the fertile valleys for agriculture. And Bethlehem too is perched on the higher land and the shepherd’s fields lie below. The streets of Bethlehem are steep and built on tiers or levels. Thus, the back lot of many homes and buildings drops steeply down and beneath the buildings. And beneath the buildings they hollowed out caves where animals and tools and tools were kept.

It was there, down under, where Joseph and Mary sought hasty shelter, for it was a cold and dark midnight, and Mary’s time had come. God stoops with them to be born, among the animals and agricultural implements, in the damp under-cave of some house or inn.

And, for those who will find our God. They too must stoop low. Even to this day when one visits Bethlehem and wants to see the place of Jesus’ birth, one must first enter the Church through what is termed the “Door of Humility.” For security reasons this ancient door was built only about four feet high. And one must stoop greatly to enter the church. Yes, we must stoop to find our God. The site of the birth is at the other end of the basilica, under the altar area. Here again, more stooping; down steep stairs and through another low and narrow door, into the cave. To touch the spot, one must kneel and reach forward, into a narrower part of the cave. Here Jesus Christ was born of the Virgin Mary, says the inscription. And the only to get there is to stoop.

Yes, Our God stoops, he stoops to the lowest place, and to find him, and be with him we too must be willing to stoop. God hates pride, he just can’t stand it. For he sees what it does to us and he comes to break its back, not with clubs and swords, or by overpowering, but with humility. Darkness does not defeat darkness, only light can do that. Hate does not defeat hate, only love can do that. Pride will not defeat Pride, only humility will do that. So God stoops.

And tonight God calls us with this same humility. He could have ridden down from Heaven on a lightning bolt and stunned us into fearful submission. Instead he goes to the lowest place. He comes quietly, non-violently, without threat, as an infant. But even in this lowly way, he is still calling.

And so there is a knock at midnight. Scripture says, Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me (Rev 3:20). An old song says, “Somebody’s knocking at your door! Oh Sinner, why don’t you answer?”

And this leads us to the final point –

III. The Saddest thing – When human history is complete and the last books are written, one of the saddest lines in all of that history will be simply the line, For there was no room for them in the Inn. No room, no room. How strange and sad for this world that God simply doesn’t fit. He does fit our agendas, our schedules, our priorities. No room, He just doesn’t fit.

Again, as Scripture says,

He came to that which was his own, but his own did not receive him. (Jn 1:11)

But that same passage goes on to add:

Yet to all who did receive him, to those who believe in his name, he gave the power to become children of God— (John 1:12)

What could be more sad than to miss this gift to become the very Children of God? Yes, the saddest line that will ever be written of this world is that there was no room for him in the Inn.

And what of us? Is there room for Jesus in the “Inn” of our hearts? For if there is, Jesus comes bearing many gifts. Tonight is a night of gifts. There is a knock at this very midnight. Sounds like Jesus! Oh Sinner, why don’t you answer, somebody’s knocking at your door.

Make room for Jesus. Every year he comes knocking, he stoops low and invites us to find him in the lowly places of this world, in the lowly places of our own life. What are the things in your life that may be crowding out Jesus? What obstacles and preoccupations leave little or no room for Jesus? What keeps you from recognizing him and opening the door wide when he comes?

If you’ve already opened the door to him for many years, praise God, and ask the Lord to help you open wider. For it remains true for many of us that although Jesus has been invited in, his accommodations are poor, perhaps the couch or the floor.

Make room for Jesus, make more and more room for him, in the Inn of your soul and I promise you that what Scripture says is true: Yet to all who did receive him, to those who believe in his name, he gave the power to become children of God— (John 1:12).

If you will receive the gift of him tonight, and make greater room for him in your heart, I promise you total victory and transformation in Christ Jesus. There will come to you the increasing gift of transformation into the very likeness of God. For tonight is a night of gifts and Jesus stoops low to give us a priceless gift: the power to become the children of God.

It’s midnight…. there is a knock at the door.

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In the Incarnation We Are Touched by God

There is an old saying that the Lord didn’t just come to get us out of trouble, he came to get into trouble with us. More of that, in a moment.

A uniquely human glory and gift – This Christmas we celebrate that God is not content for us to experience his love for us as some sort of abstraction or intangible idea. He wants to touch us, and have us touch and experience his love. As human beings we are not pure spirit. Our glory is to combine in our person what is spiritual and what is material or physical. At Christmas the Lord gives us an incredible gift, a gift that not even the angels have. To be able to touch our God is a special gift and glory to the human person. There is a beautiful Christmas carol (Ere the Bleak Mid Winter) written by Christina Rossetti that captures this special glory and gift that is ours because of the Incarnation. Speaking of the newborn Christ the song says:

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.

Today, we can touch our God. Today God’s own hand is stretched out to us. Remarkably it is the hand of an infant. And just like every infant does, he squeezes the finger of his mother, and ours too. Yet, do not be mistaken, this little hand made and fashioned us. From this little hand the universe tumbled forth and this little hand and steers the stars in their courses. This hand touches us today and we touch our God. Even the angels cannot do this.

A magnificent mystery is before us. The infinite is an infant. He who looks down upon all creation now looks up from a cradle. He who spoke worlds into existence, now sounds forth with the cry of an infant. Another old Latin hymn captures mystery and the warmth of the moment: Alpha et O, matris in gremio (Alpha and omega is sitting in mommy’s lap). And from his mother’s lap he beckons us to approach and touch him. This day, we touch our God, and God touches us.

We desperately need this touch, this contact with our God, this hand is stretched out to heal and save. We had grown old in our sins, and this infant child draws us back to the joy and innocence of our youth. This outstretched hand of our God will heal the sick and the leprous, raise up the paralyzed and the dead. This hand will drive out demons and rebuke the storm tossed waves. This hand will be nailed to a cross to save us.

He still touches us in the Sacraments – This hand it still stretched out to you and me right now in the sacraments to cleanse us in Baptism, anoint us in Confirmation, feed us in Holy Communion, absolve us in Confession, heal us in the Anointing of the Sick, join some of us in Holy Matrimony and some of us in ordained ministry. In some particular way the Lord touches us to bring us healing and blessing.

Invitation – There are some present in every Catholic Church this Christmas feast who are far from this touch of Christ, far from the sacraments. In the name of Jesus Christ I beg you to let Christ touch you, let his outstretched hands feed you with his Body and Blood every week, let him lay hands on you to absolve you in Confession. Don’t block your blessings, don’t stay far off. Let the Lord touch you, not just spiritually, but physically too in the sacraments. The touch and presence of Christ that we celebrate at Christmas is not just, it is real. Jesus is here right now. And he is here waiting for you every Sunday. He HAS to touch us, because if he does not, we won’t get well, and we won’t have the strength to make it home. You see, we’re in trouble. And we need a savior, a savior who knows our trouble and can draw us out of the mighty waters with strong hand and outstretched arm. Let the Lord touch you.

But as I mentioned at the beginning the beginning, the Lord didn’t just come to get us out of trouble, but to get into trouble with us.

Today the Lord meets us where we are. And some us are in trouble right now. All of us have known trouble. And the Lord loves us enough to get down into the trouble with us. You see, he is not born in a palace, or even a comfortable place. He is not born into privilege, He is born in poverty. He is, at least for now, homeless, born in a smelly cave intended for animals, unfit for human habitation. Soon enough he and his family will have to flee for their lives and live as refugees in a strange and foreign land. Later he will endure trials and temptations in the desert, exhausting journeys as he preaches and teaches, inept disciples, fickle crowds, mounting persecution and hatred, crucifixion and horrifying death.

Yes, the Lord knows our trouble, first hand. He doesn’t just “understand” them in some theoretical way. In physically joining our family in the incarnation, he personally experienced our pain, our trouble. St Ephrem the Syrian says,

Whom have we, Lord, like you
The Great One who became small, the Wakeful who slept,
The Pure One who was baptized, the Living One who died,
The King who abased himself to ensure honor for all.
Blessed is your honor!
The heavenly beings were amazed to see how small you became,
And earthly ones to see how exalted

So, the Lord got into trouble with us. But still, there is that outstretched arm of the Lord who touches us physically at his birth. It is an infant’s arm, an infant’s hand. But do not be deceived, it is a strong hand and outstretched arm. It is God’s own arm, God’s own hand, God’s strength. He is the same God who said,

Hear me O House of Jacob, O house of Israel,
My burden, since your birth,
Whom I have carried from your infancy.
Even to your old age I am the same,
Even when your hair is gray, I will bear you;
I will carry you to safety. (Isaiah 46:3-4)

The Lord has come down into this trouble of ours to lead us out. And he is willing to get into trouble to do it. And today we celebrate that our Lord has joined us, and reaches out to touch us, to heal us and to lead us out. That arm, that hand, that touch, there’s just something about it.

I am mindful of an old song that tells us how important it for us to let God touch us, to let God embrace us. You see, it’s possible that our troubles will overwhelm us. But today there is hope, for God is here to save us. The song says,

I almost let go.
I felt like I just couldn’t take life anymore.
My problems had me bound
Depression weighed me down.
But God held me close, so I wouldn’t let go.
God’s mercy kept me, so I wouldn’t let go.

I almost gave up.
I was right at the edge of a breakthrough but couldn’t see it
The devil really had me;
but Jesus came and grabbed me,
And He held me close,
So I wouldn’t let go.
God’s mercy kept me,
so I wouldn’t let go.

See, I’m alive today because God kept me, because Jesus came and touched me, and he held me close, so I wouldn’t let go. You see there’s just something about that little hand, that little arm that reaches out to you and me today. There’s just something about the touch of Jesus physically coming among us in the incarnation. At Christmas our Lord touches us, and holds us close.

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Paradoxes of Christmas

In the ancient Church, and until rather recently, we genuflected at the two references to the incarnation in the Mass: at the Creed and at the Last Gospel (John 1). Why did we do this? It was explained to me that the mystery was so deep that one could only fall in silent reverence.

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

As we approach Christmas I would like to list some of the paradoxes of Christmas. I want to say as little of them as possible, just enough to make the paradox clear. This paucity of words, not common with me, is in reverence to the mystery and also to invite your own 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.
  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, Scritpure 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, as infants do. From that same hand, the universe trumbled 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 “Ere the Bleak Mid Winter”).

Each of these is meant to be a meditation as Christmas approaches. Please add to this list!

Remember the word paradox means something that defies intuition or the common way of thinking. It unsettles or startles us to make us think more deeply. It comes from the Greek: para- + dokein. Para usually meaning “beside, off to the side,” sometimes “above,” and dokein meaning “to think or seem.” Hence a paradox is something off to the side of the usual way of seeing things or thinking about them. If you are going to relate to God you’re going to deal with a lot of paradox, for God’s ways and thinking often defy and confound human ways and thinking. God is not irrational but He often acts in ways that do not conform with worldly expectations.

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

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On the Longing that Even Christmas Does not End

Christmas is almost here and in the Church is also a great longing, and a thrill. Christ’s first coming is about to be made present again.

Yet our longing and thrill are also directed to his glorious second coming. And now Mother Church, the New Jerusalem, our Mother looks for her groom Jesus to come again all his glory:

I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God…I heard what sounded like the roar of a great multitude in heaven shouting: “Hallelujah! Salvation and glory and power belong to our God. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean was given her to wear.” (Rev 21:2-3; 19:7-8)

And this longing remains until Mother Church, Christ’s beautiful bride, hears those words from him: Surge amica mea, speciosa mea et veni! (Arise, my beloved, my beautiful one and come!) (Song of Songs 2:10). Till then, her longing cannot be quenched, till he come again, in all his radiant beauty and majesty. Till then, she longs, she looks and she waits.

Though some of her children have attained to this glory, she waits and longs till the number of her elect children are complete and she, in her fullness, will go to be with her spouse for ever in beatific glory.

One of the great Advent hymns of the Protestant tradition picks up this bridal theme and “weds” it with advent longing. This particular translation is a masterpiece of English translation (from the German). It is both biblical and artistically beautiful:

Wake, Awake with tidings thrilling;
The Watchmen all the air are filling;
Arise, Jerusalem, Arise!
Midnight strikes, no more delaying;
“The hour has come,” we hear them saying;
Where are ye all ye virgins wise?

The bridegroom comes in sight
Raise high, your torches bright!
Alleluia!
The wedding songs swells loud and strong;
Go forth and join the festal throng.

Zion hears the watchman shouting;
Her heart leaps up with joy undoubting;
She stands and waits with eager eyes!
She her love from heaven descending;
Adorned with truth and grace unending;
Her light burns clear her star doth rise!

Now come our precious crown;
Lord Jesus, God’s own Son;
Hosanna!
Let us prepare to follow there
Where in thy supper we may share.

Photo Credit: Kelly Chandler Photography

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On Bioethics and the Birth of Jesus – A Meditation on Certain Moral Questions in the Light of Christmas

In these past days, as Advent draws to a close and birth of Christ draws near, the readings at Daily Mass have recounted the divine initiative in the miraculous births of John the Baptist, and Samson. To this list we could add Isaac, Samuel and, of course Jesus. In these cases, women who were barren, or aged, or, in Mary’s case, a virgin, all conceive as the result of God’s special act.

For, although God most often acts to create us through the natural order of things, it remains true that God can overrule the usual course, such that a woman in her 90s (Sarah) can conceive, or that other women though aged or barren (Such as Elizabeth, Hannah, and the Mother of Samson) bring forth Children in very unlikely circumstances. Most miraculously of all is Jesus who is, in terms of his human nature, born of Mary, though clearly a virgin.

Stories like these highlight God’s involvement in the origin of human life. There are other texts as well that speak to the fact of God’s specific intention in creating us and of His role in bringing us forth.

Hence we are told in Jeremiah: Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations (Jer 1:5). And thus we are taught that God knows of us, and plans for us, long before we are conceived, and that it is He Himself who forms us in our mother’s womb.

We also read in Psalm 139: For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made (Ps 139:13-14). In these magnificent verses, it is clear that we are God’s personal handiwork, and thus we are wonderful, and that a holy fear should surround the existence of every human being.

As we approach Christmas we ought to ponder the magnificence of human conception, gestation, birth and life. Even as we extoll the birth of Jesus, we also do well to acknowledge the awesome and mysterious truth that every human person emerges not merely from a biological process, but from the very mind and heart of God, from his will and as an act of his love. None of us are here by accident.

Yet in modern times there are many ways that God’s sovereignty over human conception and life are usurped or ignored. Among these are:

1. In Vitro Fertilization (IVF) In IVF, a fertilizable ovum is removed from a woman’s ovary and put in a petri dish (the Latin for dish is vitrum) to which a few concentrated drops of sperm are added. This removes human conception from the marriage act, its sacred and proper place, where God acts to bestow life. IVF puts it in the laboratory where man controls the process and conception is treated as a technology and consumer product, rather than as part of a mystery of fruitful love caught up in the marriage embrace and the love God.

There is a sense on the part of many today that couples (even single people) have a right to have a child. Hence they proceed to do what they please to exercise their right. Never mind that “excess” embryos are frozen or destroyed, it’s all for a “good cause,” namely, to give the parent(s) what they want, and supposedly have a “right” to.

From a faith perspective, IVF simply rejects God’s “failure” to act in accord with the wishes of the parents, and removes the decision from God. God may be teaching something to the couple due to their infertility. Perhaps he wants them to adopt, perhaps he has a special work or cause he wants them to be devoted to. But IVF suspends such discernment, and forces the solution.

In this way the mystery and divine origin of human life is both compromised and undermined. When life is merely a technology to do with as we please, it is not long before we end up in some pretty dark places.

2. Irreverence for sexuality – Human sexual activity is sacred because it is tied to the ordinary ways in which God brings us into existence. But having set aside a deep appreciation for the sacredness and divine origin of human life, it is evident that human sexuality is both misunderstood and treated irreverently. It is ridiculed by comedians, treated casually by fornicators and degraded through the explosively high levels of pornography.

Through contraception we have sown in the wind, and are now reaping the whirlwind. For if sex is just about fun and pleasure and not linked to children, marriage or the dignity of life, then just about anything goes: teen sex, “gay” sex, premarital sex, extramarital sex, and ten thousand other aberations. Whatever feels good and gives the participants pleasure. Contraception severs the connection between sex, and life, and God. Thus endless confusions ensue, and grave darkness has come upon us as our families disintegrate, sexually transmitted diseases proliferate, teenage pregnancy and abortion escalate, and homosexuality ingratiates itself into a deeply confused populace.

But, for the Church, sex is sacred and linked to the dignity of human life and its creation by God. Conception is holy, an act of God, and those who would engage in the holy act of sex that points to conception,  must do so from the sanctity of the marriage bed (for children deserve parents and a stable home), in an act open to and inviting of God, who alone is the author of sex, its meaning and the life that flows from it.

3. Abortion – We have spoken here at length of the tragedy and evil of abortion. Man usurps God’s role and claims for himself the right to kill that which God has clearly created, and is knitting together in the womb. Abortion snatches the knitting from God’s hands and says boldly to him “What are you doing?! ….This shall not be.” The mystery and dignity of every human person is undermined and endangered by this.

4. Rejection of the disabled and the imperfect – God permits, and allows that some among us have special needs. While we may wonder as to God’s ways, anyone who has worked with the disabled or had them as a member of the family know that, though hardships are surely present, the disabled bring many gifts and call forth great strength in those with whom they live and interact.

My own sister’s mental illness was a great trial for our family and yet I must declare she bestowed gifts and brought forth love in me I never knew I had. I will never forget her struggle that ended tragically, and the gift of her life and example are with me always.

But today, there are many who jettison these gifted people through abortion. A recent issue of the Ethics and Medics states the problem well:

Increasingly, the delivery of a healthy baby is perceived less as a blessing from God and more as an entitlement, a modern benefit associated with ever progressing medical technology. As a result, when there is a poor prenatal diagnosis, the medical focus shifts away from the baby’s condition to the pregnancy itself as a medical problem.

In a survey conducted by the American College of obstetricians and gynecologists, 90% of the doctors who responded considered abortion a justifiable treatment option for fatal fetal anomalies, and 63% considered it justifiable for nonfatal anomalies. [Monica Rafie & Tracie Windsor in Ethics and Medics Vol 36.10]

Tragically, just over 90% of unborn babies with a Down Syndrome prognosis are aborted. It is a horrifying rejection to behold. True enough, a poor prenatal diagnosis can be earth shaking, but human life is sacred and the disabled bring gifts. And even if those gifts seem to come in strange packages, God works his wonders still. Maybe they are the very way God will save us, and disarm our pride and self-reliance! Trust God, no one is an accident, no one is a mistake.

I am mindful of a quote that pertains to this last issue but also brings us back to where we started. It is from Isaiah:

Woe to him who contends with his Maker; a potsherd among potsherds of the earth! Dare the clay say to its modeler, “What are you doing?” or, “What you are making has no hands”? Woe to him who asks a father, “What are you begetting?” or a woman, “What are you giving birth to?” Thus says the Lord, the Holy One of Israel, his maker: You question me about my children, or prescribe the work of my hands for me?! It was I who made the earth and created mankind upon it; It was my hands that stretched out the heavens; I gave the order to all their host. It was I... (Isaiah 45:9-15)

At Christmas we celebrate the glory of conception, birth and the dignity of human life joined to divine life. God is the author of every human life. Not just the ones we we like, find acceptable, useful, pretty or perfect. All life comes from him and belongs to him. Jesus came to us miraculously from the Virgin Mary. And this is a solemn reminder that the initiative is always God’s. It is he who acts.

And though most all of us have been conceived in the more usual way, we too miraculously stir forth from the mind, the heart, the love of God. Human life is sacred. Sexuality is sacred, conception, gestation, and birth are all sacred. The great feast of the incarnation affirms all of this.

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On the Poverty of the First Christmas and the Gift to Love the Poor

One of the great gifts to be sought at Christmas is to experience an increase in our love the poor. Poverty, it is true, remains a complicated and vexing problem, especially in modern market based economies. Linked to poverty are complicated social issues such as addiction, single motherhood and the unintended though real consequences of welfare programs, as currently structured.

But none of these complexities can exempt us of our summons to care for the poor and to grow in love for them, yes to actually love them, not only serve them. How we will ultimately and best serve the poor or solve all the complex issues related to poverty may not always be clear to us. But to love them is to receive the God-given gift that will energize our zeal and serve as the true foundation for the persistent and consistent action that is so essential to lasting solutions.

This Christmas why not ask the gift to love the poor more deeply, with an abiding and deep affection?

For poverty and neediness are an intrinsic aspect of the Infancy narratives. The first Christmas was anything but charming or sentimental. It is charged with homelessness, hardship, a lack of decent resources, disregard for human life (by Herod), and the flight of the Holy Family as refugees and aliens in a foreign land.

Joseph and Mary, with Jesus were not destitute. They were among what we might call the working the poor. But one thing about be among the working poor, you’re always on the edge of an abyss. Most the benefits that the working middle and upper classes in our culture have, were unknown to Joseph and Mary.  And such benefits are also unknown to many of the working poor today, who, because of their part-time status, lack the benefits that cushion us from life’s vicissitudes. There was not security net for Joseph and Mary. There was no sick leave, vacation with pay, medical benefits and the like. If you were sick you missed work,  and didn’t get paid.  If there were a family crisis, you still had to work, or if you missed work, and again, so much for the pay.

Destitution for the working poor was always one or two paychecks away. Life was fragile and very dependent on the right combination of work and extended family ties. Any disturbance to this delicate balance could bring on real crisis. And in the Christmas story we see an ensuing crisis

Thus we see Joseph and Mary swept up in power move among the governing authorities to take a census. This was about power and taxes, and armies, it was about control. Scripture says, The poor man is devoured by the pride of the wicked: he is caught in the schemes that others have made (Ps 10:2. Grail).

Yes,  Joseph and Mary are swept away from their resources, their family, extended family, and Joseph from his livelihood. They are swept downstream some 70 miles to the town of Bethlehem at a critical time for their family, the 9th month of Mary’s pregnancy. Could you walk 70 miles? And what if you were pregnant? Artists depict Mary on a donkey. I have my doubts. Donkeys were expensive and it is unlikely that the working poor would have such an expensive animal. It may be that Joseph himself pushed Mary in a cart. We are left to wonder. But this was no pleasure cruise. It was a grave hardship and a major social dislocation. Life is fragile for the poor. This young family is torn from its supports and resources and made to travel 70 miles on foot to a distant town, and just hope arrangements could be found. The poor are caught in schemes others have made.

Homelessness awaited them. We may be content to think that that lodging was scarce in that city, swelled by an unexpected census. But the reality was likely more complicated. Lodging could likely have been found for the right price. But when you’re among the working poor, such certainties that money can supply are usually lacking. Should it matter that Joseph’s wife is nine months pregnant and due any moment? Apparently not. Human sympathy is a wonderful thing, but it is not a dependable thing when you don’t have the money or resources to inspire it in others. The poor can seek sympathy, but they may or may not get it.

Off to the stinking stable, the dank cave. Poverty does stink, and leads to deep and dank places. We may sentimentalize the birth of Jesus among animals, but there was nothing cute about it. The Church speaks reverently of the mystery of this moment: O magnum mysterium et admirabile sacramentum, ut animalia viderunt Dominum natum jacentem in praesepio! (O great mystery and wondrous sacrament, that animals would see the newborn Lord lying in a feedbox).

Yes, the wondrous mystery is that God so esteems poverty. But the disgrace of this remains at our door. It is a foreshadowing of the mystery of the cross. Yes, Christ saves us through it, but shame, shame on us. Shame that our Messiah had to endure this birth in a smelly cave, shame that we would later scorn and crucify him who said “Blessed are the poor” (Lk 6:20).

So poverty is an overarching theme in the infancy narrative. But ultimately the deepest poverty is upon us who so neglect the poor. For in neglecting them, we neglect the Lord and bring judgment on ourselves (cf Matt 25:41ff). And in this moment of the nativity story,  we neglect the Lord personally and historically as well well as mystically.

It is not long before we add the holy family to the list of refugees and resident aliens. For the fear of the powerful, in this case Herod, is such a powerful fear, that he fears even the poor.

The life of the Lord Jesus is despised and disrespected because his existence is inconvenient, threatening to Herod’s plans and his life as he knows it. Jesus must go. Somehow Herod is able to justify his infanticide. To him and those who support him, human life is not sacred, it is disposable, if it gets in the way of “more important goals” like power, plans, and personal advancement. Yes, Jesus must go, he is in the way.

In their flight from this infanticidal King they flee to Egypt. A terrible journey, made in haste without supplies. Perhaps they begged for food and shelter along the way? The stretch of desert from Gaza to Alexandria is a hellacious journey. Some friends recently road the bus from Bethlehem to Mt Sinai. Along the way the A/C on the bus broke. “It was terrible!” they said. Yes it was, but not so terrible as it was for Jesus, Mary and Joseph.

Refugees and Immigrants – Coming into this foreign land, perhaps they settled among fellow Jews, perhaps not. We do not Know. Was Joseph reduced to being a day laborer? How did he find work? What resources did the Holy family have? Were the Jews despised there? How stable were the conditions there, especially for the poor? The Scriptures are quiet.

But this much we know, they were strangers, aliens, immigrants, in a foreign land. They did not speak the king’s Egyptian, and likely lived from day to day. Herod died in 4 BC. If it is true that Jesus was born about 3 BC we can assume that they spent the better part of a year or two in Egypt, vulnerable and dislocated, refugees and immigrants, aliens, to use the legal term.

Do you Love Jesus, Mary and Joseph? Let me ask it another way: Do you love the poor, the homeless, the vulnerable, the despised, the refugee, the immigrant? Don’t turn Jesus, Mary or Joseph into an abstraction, for this is what they were in human terms at this crucial moment of their lives. Perhaps they knocked on doors and sought lodging or resources. Perhaps Joseph longed for, and sought work, perhaps Jesus needed clothes. Jesus’ life was threatened by infanticide just as today, poor infants, needy infants, physically deformed infants, are threatened with abortion.

Do you love the poor? Here is a gift to be sought at Christmas, that we can more deeply love the poor and be moved with compassion and zeal for their care.

Personal story – I am fifty years old, and for the last 27 of those fifty years I have attended Mass every day, read Scripture and prayed every day. And I must say, that as my communion with the Lord has deepened, so has my communion with all God’s people. I have seen love in me increase, not by my effort, but as the pure gift of God. I have seen an increase in compassion, my ability to for give, to be more generous, and to speak the truth in love.

And no one can go to Mass and read Scripture attentively every day for almost 30 years and not come away with an understanding that God loves the poor and is passionate about how we care for them.  As important as our ritual duties to God are, and we should keep them, God goes so far as to say:

  1. Is this the kind of fast I have chosen, only a day for a man to humble himself? Is it only for bowing one’s head like a reed and for lying on sackcloth and ashes? Is that what you call a fast, a day acceptable to the LORD? “This the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke. To share your food with the hungry and to provide the poor wanderer with shelter–when you see the naked, to clothe him, and not to turn away from your own flesh and blood? (Isaiah 58:6).
  2. Learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow. (Is 1:17)
  3. Rescue those being led away to death; hold back those staggering toward slaughter (Prov 24:11).
  4. And if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday. (Is. 58:10)
  5. He who does not oppress anyone, but returns what he took in pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked. He does not lend at usury or take excessive interest. He withholds his hand from doing wrong and judges fairly between man and man. He follows my decrees and faithfully keeps my laws. That man is righteous; he will surely live, declares the Sovereign Lord (Ezekiel 18:7-9)
  6. Rescue the weak and needy; deliver them! (Ps 82:4)
  7. This is what the LORD says: Do what is just and right. Rescue from the hand of his oppressor the one who has been robbed. Do no wrong or violence to the alien, the fatherless or the widow, and do not shed innocent blood in this place. (Jer 22:3)
  8. Therefore, O king, be pleased to accept my advice: Renounce your sins by doing what is right, and your wickedness by being kind to the oppressed. It may be that then your prosperity will continue.” (Daniel 4:27)

And there are literally a hundred other similar verses that speak of God’s passionate concern for the poor and how we treat them. I have read these verses over and over in the Liturgy and I must say, I have not come away from them unchanged.

It is very clear to me that it is not enough for me to go to church, say my prayers, live chastely and be nice to my friends. God is also passionate about how I treat the poor and the needy. And I have also personally come to discover that merely doing good to them or writing a check is not enough. The gift that God has given me is to love the poor, more and more.

There are many debates about how best to care for the poor. Is is the government’s duty? Is it the private sector’s duty? Is is families and churches? It is all of these.

But even more, it is your responsibility and mine. Otherwise the “charming” Christmas story of no room in the Inn comes “home” to roost in our own living room, and the injustice of that moment is ours, not some rude and insensitive inn keeper of 2,000 years ago.

God is passionate about the poor and how we care for them. There is simply no other possible conclusion in the face of overwhelming Scriptural evidence.

But how do it? How will we ever make the right choices and get the balance right? How will we ever address the complicated social conditions that give rise to poverty? How do we decide who is most deserving in the face of limited resources? A thousand questions come to mind. But it begins simply here: Love them. Ask for a deep affection and an abiding love for the poor. And not a pitying love, but a respectful love that understands the special esteem God has for them and the close self-identification Jesus makes with them (cf Matt 25:41ff). A love that understand that, though they may need us now, we will need them in the age to come at the judgment.

A final story. When I came to my current assignment, the parish finances were in some distress. And, thanks be to God, through Biblical tithing, we have once again attained financial stability. But together with the Parish Council and Financial Council we have also attained a consensus that we but do better for the poor. In a parish with a budget of 1.2 million dollars, only $10,000 had been set aside for the poor. We have been changing that over the last few years and are now close to $100,000. It became unthinkable to us that that we were spending almost a million dollars a year on ourselves, on altar cloths, and  sanctuaries (important), etc.,  and yet many poor in our area were not properly clothed and were loosing the sanctuaries of their homes.

Once having set our social concerns budget at 10% of the whole budget we have only just begun, for additionally we must care for the poor and needy through second collections and the Lenten appeal. I do not say any of this as a boast, just as a testimony of what God put in our hearts and in our capacity to do.

Do you love the poor? Ask for this gift this Christmas. God could not be more pleased with such a gift request.

Some Statistics About Poverty in the US

Painting above: The Flight to Egypt by Henry Tanner.

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What if the Same Rude and Inconsiderate Anti-Christmas Tactics Were Used Against Secularists?

It’s getting close to Christmas so it must be time for the war against Christmas by certain extreme secularists. There are the usual demands to banish the word Christmas in favor of “Holidays” (but remember Holidays is just a mispronunciation of Holy days). There is the utterly silly banishment of the colors red and green in certain public schools. And even further, are the outright insulting attacks on both believers and Christmas traditions. Here are just two of the insulting ones:

1. SANTA MONICA, Calif. (AP) — Jesus, Mary, Joseph and the three wise men are being crowded out by atheists. Most of the Christmas nativity scenes that churches had placed in a Santa Monica coastal park for decades have been displaced by non-religious displays….One display reads: “Religions are all alike — founded upon fables and mythologies. — Thomas Jefferson.” And another display with photographs depicting King Neptune, Jesus Christ, Santa Claus and Satan reads, “Million Americans know MYTHS when they see them. What myths do you see?….[1]

2. People stopped to stare and voiced their disapproval about the strange red-coated skeleton that appeared on the courthouse grounds in Leesburg over the weekend….The crucified Santa had drawn the immediate attention of community residents, resulting in a barrage of complaints to county officials, according to Julie Withrow, assistant to the county administrator…..[One woman said], How offensive to children, especially, to see a beloved symbol of the holidays crucified!” [2]

OK, here’s your disclaimer – They have a right to free speech.

That said, the extremists who do things like this are rude, insensitive, discourteous, and ill-mannered and unneighborly. Using people’s religious holidays to ridicule them is lacks class.

Grouping Jesus with Neptune and Satan and calling him a myth (even considered only from his human nature, he changed world history) is ignorant, ungracious, and borders on bigotry. As for the Jefferson quote, it is also and simply ignorant. Any trip to the Jefferson memorial will show how out of context their little pull quote is. Jefferson had high regard for the necessity of religion in society and frequently references God whom he acknowledges to exist. He wouldn’t appreciate their little stunt. And while Santa isn’t a religious symbol per se, lots of kids have a place in their heart for him, and the inconsiderate, no-class protestor ought to be ashamed of himself. Nobody likes ugly or mean.

Note too that Chanukah was not targeted. There are no cries to rename the Menorah a “Holiday Candelabra” and no one hangs skeletons in Jewish prayer shawls from the Menorah. And imagine the uproar if, during Muslim holy days, the Prophet Muhammad were hung in effigy anywhere, let alone the courthouse lawn. I can assure you, no county official would even allow such things to see the light of day. In the end this hatred is about Christ, public enemy number one, to the militants who do such indecent things.

I wonder how the secular extremists who do such things would react if the tables were turned? What if, on Earth Day, a high holy day for most of them, they were to observe roving bands of  “Christians” descend on their festival on the Mall and start burning leaves? What if all throughout the country, by the thousands, we staged a counter-demonstration by cutting down trees just for the heck of it, merely to signal our dis-satisfaction at their celebration? What if, while the thousands of trees were being felled, other on-lookers shook signs that read, “Take that you tree-huggers!” or “Earth-day is a pagan myth,” or “CO2, We’re for you.” At what if at the end of the demonstration the signs and the felled trees were burned? What if thousands of believers, just to counter demonstrate, turned on every light in their house, for six hours and idled their cars in their driveway, just for the heck of it? What if all this was done on earth-day for the sheer purpose of counter-demonstrating in the most offensive ways possible.

How do you suppose the devotees would feel on that day? How would the media cover it? Would “free speech” in America be celebrated? Would the media indicate that some people obviously have legitimate grievances against the declaration of a certain day as “Earth Day” and that we must understand their concerns? Rather unlikely I think.

But of course we don’t things like this on Earth Day, do we? To do so would be to lack class, and have the same rude, ill-mannered, and impolite attitudes that anti-Christmas extremists have, and get away with. But just for a moment it might be good to call the question on the secularists and media sympathizers, “What if, on Earth-day the same sort of tactics were used that are used against Christmas? How does it look? And how is it so different from what is increasingly happening at Christmas?”