Christ came at Christmas as an infant and thus we don’t usually think of wedding imagery. Because the first coming has already been fulfilled, however, we can focus more on His second coming, of which the first is a sacramental reminder.
Thus, during Advent, our longing and excitement are also directed to His glorious second coming. In the parable of the wise and foolish virgins, this is the excited cry:
At midnight the cry rang out: Here is the bridegroom! Come out to meet him! Then all the virgins woke up and trimmed their lamps (Matt 25:6-7).
Here is a picture of Mother Church, the New Jerusalem, our Mother, looking eagerly 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).
This longing remains until Mother Church, Christ’s beautiful bride, hears these words from Him:Surge amica mea, speciosa mea et veni! (Arise my beloved, my beautiful one and come!) (Songs 2:10). Her longing cannot be quenched until He comes again in all His radiant beauty and majesty. Until then she longs, looks, and waits.
Although some of her children have attained to this glory, she waits and longs until the number of her elect children are complete and she, in her fullness, will go to be with her spouse forever in beatific glory.
One of the great Advent hymns of the Protestant tradition, “Wake, O Wake,” picks up this bridal theme and “weds” it with Advent longing. This particular translation (from the German) is a masterpiece; it is both biblical and artistic:
Wake, O wake 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 song 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.
Yes, there is a great wedding feast in every liturgy and its culmination looks to the glorious second coming of Jesus. This Christmas, look to your wedding garment, which the Lord gave you at baptism to bring unstained to the great judgment seat of Christ. The Bridegroom comes! Let us go out to meet Christ the Lord (cf Matt 25:6).
Here is a performance of “Wake, O Wake,” by the choir of Trinity College in Cambridge.
One of the common themes in demonology is the way Satan engages in the mockery of holy things. Most widely known are the Satanic “black masses.” Satanic mockery is also widely on display on Halloween, when the eve of all hallows (all saints) becomes a parade of the ghoulish, ugly, violent, unchaste, or just plain evil. Recently costume makers have mocked women religious by promoting costumes depicting pregnant nuns or religious habits altered to promote unchaste thoughts and depict religious life as lewd. No other religious group is subjected to this sort of mockery. Anti-Catholicism is almost the last forms of “acceptable” bigotry.
More subtly, Satan mocks holy things by distorting Christian virtues. For example, false compassion is used to promote physician-assisted suicide and the abortion of babies with abnormal prenatal diagnoses. False or excessive versions of tolerance are use used to insist that the morality of certain behaviors never be questioned. Satan mocks our freedom by presenting a fraudulent version of it. For the Christian, freedom is our capacity to be conformed to God’s will. Satan mockingly substitutes licentiousness leading to freedom being described as the right to do what one pleases.
As Christmas approaches, we should also ponder that satanic possession is a mockery of the incarnation. It is said by tradition and held by many of the Fathers of the Church that the reason for Satan’s fall and the falls of the other demons was their utter rejection of the incarnation. Why would God seek union with us mere humans when He could seek union with higher creatures such as the angels? In their pride and envy (seeWisdom 2:24) as many as a third of the angels waged war against such an idea and were cast down to become the demons they now are (seeRev 12:4).
Yes, in seeking to possess the bodies of the possessed there is a kind of mockery of the incarnation by Satan. As the Eternal Son takes to himself a human nature, Satan in a kind of ridiculing imitation takes up a human body and manifests his presence through the bodily faculties. Of course, Satan cannot take up a full human nature. Satan cannot possess the soul of a human person, only the body. Neither, then, can he effect a hypostatic union, uniting in his one person a demonic and human nature. Satan’s mockery of the incarnation steals from the concept but cannot come close to its true glory.
Understand this: Satan sneers at and mocks everything we hold sacred; he seeks to distort what is good. Sadly, right in my own neighborhood, Satan’s mockery of the incarnation could not be more obvious. Recently a Planned Parenthood “mega center” opened, enabling the killing of thousands of unborn children each year. Its address is 1225 Fourth Street. That’s right, 1225, another way of writing December 25th. The numbers are prominently displayed on the building (see photo above). It is as if Satan is saying, “Here’s to your Christmas Day!”
All the more reason for us to honor true Christmas and the true incarnation. Because evil is the privation or lack of good, all Satan can do is to steal ideas from what is good and either distort them or mock them. He is a thief and a murderer, a deceiver and a distorter; he sneers and mocks. Look past this antichrist and seek always the true Christ. Our true Savior’s birth is soon to unfold liturgically. May the true Christ be ours this Christmas, 12-25-2017 A.D.
For my money, the best Advent hymn ever is Veni Redemptor Gentium (Come Redeemer of the Nations), written by St. Ambrose in the 4th century. It is more widely known by the title “Come Thou Redeemer of the Earth.” Sadly, it is not often sung in Catholic parishes today. Most Catholics I’ve asked have never even heard of it.
One of the beautiful things about the ancient Latin hymns is how richly theological they are. Not content to merely describe an event, they give sweeping theological vision and delve into its more hidden mysteries.
Here we are in Advent and Jesus is coming. Get ready! Well, yes, but He’s not just coming; He’s redeeming, dying, rising, ascending, and reigning at the Father’s right hand! But how can you squeeze all of that into an Advent hymn? Well, just below you can read the text and see.
Full vision – For now, ponder the theological point that hymns like this make: no act of God can be reduced merely to the act in itself. Everything God does is part of His sweeping master plan to restore all things in Christ, to take back what the devil stole from us. Too often we see the events of our redemption in a disconnected sort of way. But it is all really one thing and the best theology connects the dots. It is not wrong for us to focus on one thing or another, but we must not forget that it is all one thing in the end.
Without this reminder, we can easily develop a kind of myopia that overemphasizes one aspect of redemption at the expense of others. In the 1970s and 1980s it was “all resurrection all the time,” but no passion or death.
Christmas, too, has its hazards. We get rather sentimental about the “baby Jesus” but miss other important aspects of his incarnation. The passion and death are present in His birth into homeless poverty, the swaddling clothes, the flight into Egypt, and so forth. The Eucharist is evident in His birth at Bethlehem (House of Bread) and His being laid in a manger (a feed box for animals). His glory as God and His ultimate triumph are manifested in the star overhead and the angels’ declaration of glory! You see, it is all tied together, and the best theology connects the dots.
With that in mind, I present this wonderful Advent hymn, so seldom sung in our Catholic parishes. It can be sung to any Long Meter (LM) tune but is usually sung to its own melody (“Puer Natus”). You can find this melody in the index of most hymnals. I provide below only the English translation, but both the Latin and the English are available in this document: Veni Redemptor Gentium. I think the poetic translation reprinted below is a minor masterpiece of English literature and hope that you’ll agree. Enjoy this sweeping theological vision of the mystery of Advent caught up into the grand and fuller vision of redemption.
Among the theological truths treated in this brief hymn are these: His title as Redeemer, His birth to a virgin, His inclusion of the Gentiles, His sinlessness, His two natures in one person, His incarnation at conception, His passion, His death, His descent into Hell, His ascension, His seat at the Father’s right hand, His divinity and equality with the Father, His healing and sanctification of our humanity so wounded by sin, His granting us freedom and eternal life, His renewing of our minds through the light of faith, and His opening of Heaven to us.
Not bad for a mere seven verses! St. Ambrose, pray for us!
Come, thou Redeemer of the earth, Come manifest thy virgin birth: All lands admire, all times applaud: Such is the birth that fits our God.
Forth from his chamber goeth he, That royal home of purity, A giant in twofold substance one, Rejoicing now his course to run.
The Virgin’s womb that glory gained, Its virgin honor is still unstained. The banners there of virtue glow; God in his temple dwells below.
From God the Father he proceeds, To God the Father back he speeds; Runs out his course to death and hell, Returns on God’s high throne to dwell.
O Equal to thy Father, thou! Gird on thy fleshly mantle now; The weakness of our mortal state With deathless might invigorate.
Thy cradle here shall glitter bright,
And darkness breathe a newer light,
Where endless faith shall shine serene,
And twilight never intervene.
All laud, eternal Son, to thee Whose advent sets thy people free, Whom with the Father we adore, And Holy Ghost, for evermore.
This video below gives you an idea of what the tune for Veni Redemptor Gentium sounds like. The words in this version are slightly different from what is shown above, but the tune is perfect. Just try not to dance as it is sung!
This Sunday is traditionally called Gaudete Sunday, based on the Introit for the day: Gaudete in Domino semper, iterum dico, Gaudete (Phil 4:4) (Rejoice in the Lord always, again I say, Rejoice). Today, this theme is developed most fully in the 2nd reading, which is from 1 Thessalonians. It also begins with the salutation and imperative, “Rejoice always.”
Let’s take a closer look at that reading and what is meant by the admonition to “rejoice.”
The text begins, Rejoice always. The Greek word translated as “rejoice” is χαίρετε (chairete). However, more is intended than merely rousing ourselves to some sort of the emotional state of joy or happiness. Note that the root word charis (within chariete) refers to grace. Hence chairete means to delight joyfully in and by God’s grace, to experience God’s favor (grace), to be conscious of and glad for His grace.
Because it is a work of grace, this sort of joy is more fully understood as serene, confident, and stable, a joy not rooted merely in the passing moods of our fallen human state.
The text continues further to identify three basic ways that our joy can become both stable and deeply rooted in our personality and psyche. In effect, the text does not merely instruct us to rejoice always, but tells us how this can be done. Let’s look at these three ways.
I. PERSEVERANCE IN PRAISE– The text says, Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus. Do not quench the Spirit. Hence we see the first three foundations for rejoicing always. Let’s take them a little out of order.
Grateful (In all circumstances give thanks)– Thanksgiving is an important discipline that trains our mind to focus on reality. We tend to be negative, perhaps due to our fallen nature, but the reality is that every day trillions of things go right while only a few go wrong. Now you may think that’s an exaggeration, but it’s not. Consider all the things that have to go right with every cell in your body. Add to that all the many things on this earth—indeed in the whole universe—that must be perfectly balanced in order for you and me to even be here at all, alive and flourishing. Trillions is not an exaggeration.
However, if we are not careful, we focus on the handful of things that go wrong each day. Mind you, some of them may feel serious at times (although usually they are not). Nevertheless, even the truly serious mishaps cannot negate the reality of the trillions of things that have gone right.
Giving thanks disciplines our mind to focus on our countless blessings. Some of the mishaps of a day can even be blessings in disguise.
Hence we are told to give thanks in all circumstances. Daily thanksgiving disciplines our mind to focus on the astonishing number of blessings. What you feed grows, so if the negative is fed, it will grow; but if the positive is fed, it will grow and become an important basis of stable joy in our life. Yes, give thanks in all circumstances.
Prayerful (Pray without ceasing) – Prayer is also a discipline of the mind. Paul does not mean to say that we should stay in a chapel all day long. He means that we should lay hold of the normal Christian life, which is to be living in conscious contact with God at every moment of our day. To the degree that we are consciously aware of God’s presence and in a dialogue of love with Him all day, our joy is deeper and becomes more stable. Thus we are able, by this ongoing sense of His presence, to “rejoice always.”
Spirit-filled(Do not quench the Spirit)– That such gifts (ongoing prayer and thanksgiving) are “God’s will for us,” means that God wants to give us these gifts. Hence, we should not quench the Spirit, which bids us to seek these things. Rather, we should heed His promptings and seek these gifts, even pester God for them. Too often we quench the Spirit by not taking seriously the promises He offers us in Christ Jesus. We are not convinced that the Spirit can give us a whole new life and can deepen our prayer and gratitude, so we don’t even ask. We also quench the Spirit by cluttering our lives with endless distractions, never sitting still long enough to listen to the small, still voice of God. If we fan into flame the gifts of God’s love, God the Holy Spirit will kindle a fire in us that will never die away. As the gifts of His love (including deeper prayer and constant thankfulness) take hold, our joy deepens and we can “rejoice always.”
II. PERSPECTIVE THROUGH PROPHECY– The text says, Do not despise prophetic utterances. Test everything; retain what is good.
First, the phrase “prophetic utterances” refers to Scripture itself. Scripture is a prophetic interpretation of reality. It describes the world as it truly is and sets forth a clear vision. It is an antidote to the muddled and murky suppositions of worldly thinking that at best grope in the darkness and at worst are deceitful and erroneous. We ought not to despise God’s Word in any way, but rather should accept it wholeheartedly. To the degree that we do so, we are assured of the ultimate victory of God, His truth, and His Kingdom. Our own victory is also set forth in the paschal mystery of God’s Word, wherein every cross, faithfully carried, produces for us a weight of glory beyond all compare (cf 2 Cor 4:17). This vision, this prophetic interpretation of reality, produces in us a serene joy that allows us to “rejoice always.”
“Prophetic utterances” also refers to the teachings of the Church, the words of the Fathers of the Church, and the teachings of the saints down through the ages. There is a great deposit of faith that has been carefully collected and lovingly handed down from apostolic times. The dogmas and doctrines of the faith are like the precious fragments gathered up by the apostles at the multiplication of the loaves and fishes. For the Lord had told them that nothing was to go to waste. We, too, ought to seek out every instruction prophetically uttered by Mother Church, allowing nothing to fall to the ground.
The Fathers as well as the saints have left us wondrous testimony that we should neither despise nor ignore. They, along with the Church, utter wisdom and announce victory to every believer. In the laboratory of their own lives, they have tested the Word of God and found it to be true. Added to this number are many trustworthy people in our own time who teach us the Word of God. They include parents, priests, religious, and holy men and women who have inspired us. To the degree that we will let the Church and the saints teach us, along with trustworthy souls of our own time, to the degree that we do not despise these prophetic utterances, the foundation of our joy becomes surer and we can rejoice always.
III. PROGRESS TOWARD PERFECTION– The text says, Refrain from every kind of evil. May the God of peace make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will also accomplish it.
The greatest source of sorrow in our life, the biggest killer of joy, is our sin. To the degree that we indulge it, our joy is sapped, but to the extent that we allow the Lord to deliver us from sin and make us more and more holy, our joy becomes deeper and more lasting. The words “holy” and “whole” are not far removed from each other. As we become more whole, more perfected, freer from sin, more holy and blameless, our joy deepens and we can increasingly “rejoice always.” God will do this for us if we are willing and if we ask Him.
Thus we see that the mandate, the exhortation, to “rejoice always” is far more than a command to whip ourselves up to an emotional high. Rather, it is a call to stable and serene joy rooted in prayerful gratitude, to a mind transformed by God’s truth and a growing holiness. Allow the promise of the Lord to be fulfilled in you. For He has said,
Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete (Jn 15:9-11).
This song says, “Joy, Joy, God’s great joy! Joy, Joy, down in my soul. Sweet, beautiful soul-saving joy. Oh Joy! Joy in my soul!”
Now that I live in the city, though, I have taken to cats because they are generally less trouble; they don’t need a yard to run around in or a daily walk.
However, trying to decorate a Christmas tree with a cat in the room can be a challenge. They chase the lights as you’re trying to string them up. They climb in the branches of the tree. They like to bat at the ornaments, sometimes even breaking a few. It can be a riot, particularly at first, but the entertainment value decreases substantially over time. In the end, though, pets are a wonderful gift from God.
I’m sure that cats don’t realize what clowns they really are. Enjoy a little humor, from God to you, through cats.
The Gospel for Mass earlier this week (Monday of the Second Week of Advent) is the well-known story of the paralytic. There are many wonderful details that I could discuss (e.g., the four friends who bring him to Jesus—talk about great friends!), but I’d like to focus today on Jesus’ command: “Rise, take up your stretcher, and go home.” It is a small picture of the grace unto salvation that is offered to us by the Lord. Here is a man who is powerless to help or heal himself, so the Lord helps and heals him. Though “dead in his sins,” he now rises and lays hold of a whole new life.
This is a mid-Advent picture of why we need a Savior, and what He offers to us. Note three aspects of what Jesus says to the paralytic:
Rise– The Lord tells the paralytic to rise. In other words, receive new life, new capacities. No longer be weighed down by weakness. Be set free. Rise to new life! When Jesus called Lazarus from the tomb, He said to the bystanders, “Untie him and let him go free.” St. Paul says of us, “You were dead in your sins … but made alive through Christ” (Col 2:13). Thus the paralyzed man, once powerless to move or take control, is now strong and free. His paralysis represents our weakness, our spiritual palsy, our inability to walk uprightly and in justice. To all this, Jesus says, “Rise!” He bids us no longer to be in bondage to sin, Satan, the world, and the flesh.
Rule– The Lord tells the man to take up his stretcher. He wants him to take authority over that on which he once depended. Whatever crutch you once leaned on, be strong enough now to carry it; don’t lean on it any longer. If you once depended on sin for happiness, take authority over it now. If you once needed alcohol to calm your nerves, take authority over it now; don’t lean on it anymore. If you once depended on gossip and detraction to feel important, take authority over it. Don’t be dependent on any sin. By being healed, have the power to carry it off like a trophy of victory. While we will always need some help in this life, no longer should we be wholly dependent on anything or anyone in this world. The Lord has authority in our life and He grants us increasing authority over our passions, desires, struggles, and gifts. He tells us to take up the authority He has rightly granted us and command our soul in justice and truth.
Return– The Lord tells him to go home. In other words, make your journey back to God, back to your true home in the heart of the Father. Sin had separated us from God and driven a wedge between us, but now the veil in the Temple has been torn from top to bottom. Through Jesus, we have access to the Father. Like prodigal sons, we are now heading home. Look off in the distance—it is the Father, running to us to greet us! By offering forgiveness for our sins, Jesus has opened the gates of Heaven and restored us to a right and just relationship with His Father. If we accept this gift and celebrate it regularly, our return is well underway; it is just over the next hill (Calvary). Just beyond is the heavenly Zion. I rejoiced when I heard them say, “Let us go to the house of the Lord” (Psalm 122:1).
Pope Francis recently made news by indicating a preference for translating the phrase “lead us not into temptation” as “do not let us fall into temptation.” He did not say that the English rendering should be changed, only that He was supportive of a recent similar change made to the French translation. I have written on that issue here, but in this post I would like to explore another difficult element in the Our Father.
Within the Lord’s prayer is a mysterious word about which scholars (Greek and biblical) disagree. They don’t seem to have a common understanding of its precise meaning. Most Christians who do not read Greek are unaware of the difficulties and debate surrounding the word; they simply accept the most common English translation of the Our Father as undisputed.
The mysterious word occurs as part of a phrase in the middle of the Lord’s prayer: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (ton arton hēmōn ton epiousion). This phrase is typically rendered “give us this day our daily bread.”
The problematic word is epiousion. The difficulty is that it seems to exist nowhere else in ancient Greek; no one really knows what it means. Even the Greek Fathers, whose mother tongue was Greek, were unaware of its exact meaning. It occurs nowhere else in the Bible (with the exception of the parallel passage in Luke’s version of the Our Father (Luke 11:3)). It appears nowhere in wider Greek literature, Christian or Pagan. The early Church writer Origen, a most learned and well-read man, thought that Matthew and Luke or the early Church had “made up” or coined the term.
So, frankly, we are at a loss as to the exact, original meaning of this word! It’s actually pretty embarrassing when you think about it. Right there in the most memorable text of Christendom is a word whose meaning seems quite uncertain.
To be sure, over the centuries there have been many hypotheses as to its meaning.
Supersubstantial – The Greek word seems to be a compound word from epi+ousios. Epi means over, above, beyond, in addition to, or some similar superlative. Ousious refers to the substance of something. Putting these words together gives us something amounting to supersubstantial, or “super-essential.”
The Eucharist – Some of the Greek and Latin Fathers thought it clearly referred to the Eucharist and surely not to ordinary food or bread. Origen, for example, cited how Jesus rebuked the people in John 6 for seeking bread that perishes rather than the Bread that endures unto eternal life, which is Jesus’ flesh and which He will give us (cf Origen On Prayer 27.2). St. Cyprian, while admitting that “bread” can be understood simply, advanced the notion that the bread referred to here is more certainly Christ Himself in the Eucharist (cf. Treatise on the Lord’s Prayer, 18).
Ordinary and daily bread – St. John Chrysostom, however, favored the idea that the bread for which we pray is only “bread for today.” Just enough for one day … Here Jesus condescends to the infirmity of our nature … [which] does not permit you to go without food … I require necessary food not a complete freedom from natural necessities … It is not for wastefulness or extravagant clothing that we pray, but only for bread and only for bread on a daily basis so as not to worry about tomorrow (Gospel of Matthew Homily, 19.5).
Bread for tomorrow – St. Jerome said, The word used by the Hebrews to denote supersubstantial bread is maar. I found that it means “for tomorrow” so that the meaning here is “give us this day our bread for tomorrow” that is, for the future (Commentary on Matthew, 1.6.11). Many modern scholars favor this understanding as well.
Supernatural bread – However, in the same commentary St. Jerome also wrote, We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures (ibid). In this sense, Jerome also seems to see it linked to the Eucharist. When he translated the text into Latin, as the Pope had asked him to do, he rendered it rather literally: panem nostrum supersubstantialem da nobis hodie (give us today our supersubstantial bread). If you look up the text of Matthew 6:11 in the Douay Rheims Bible, you will see the word “supersubstantial,” as in that Bible the Vulgate Latin is rendered into English quite literally.
Every good thing necessary for subsistence – The Catechism of the Catholic Church adopts an inclusive approach: “Daily” (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of “this day,” to confirm us in trust “without reservation.” Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally (epi-ousios: “super-essential”), it refers directly to the Bread of Life, the Body of Christ, the “medicine of immortality,” without which we have no life within us. Finally, in this connection, its heavenly meaning is evident: “this day” is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason, it is fitting for the Eucharistic liturgy to be celebrated each day (CCC # 2837). The Catechism thus attempts no resolution to the problem but simply indicates that several interpretations are possible and do not necessarily exclude one another.
Having a Greek word that is used nowhere else and having no agreement from the Fathers as to its meaning, we are surely left at a loss. It seems clear that we have something of a mystery.
Reverencing the Mystery – Perhaps the Lord intended that we should ponder this text and see multiple meanings. Surely it is right that we should pray for our worldly food. Likewise, we should pray for all that is needed for subsistence, whether just for today or for tomorrow as well. And surely we should ask for the Bread of Life, the Holy Eucharist, which is the necessary Bread that draws us to eternal life, and which (Who) is over and above all earthly substances.
So there it is, the mysterious word in the middle of the Our Father. My own preference is to see that “epiousion” (supersubstantial) as a reference to the Eucharist. Jesus, who “super-abounds” in all we could ask or want, said this: “I am the Bread of life.” In his Eucharistic presence, He is surely our Bread which “super-abounds.”
Most modern translations have settled on the word “daily.” For the record, the Latin Liturgy also uses the word daily (quotidianum). No one word can fully capture what is said here. The Lord has left us a mystery to ponder. I know that many of you who read my posts are learned in Greek, Latin, the Fathers, and scripture scholarship; I am most interested in your thoughts. This article has not covered every possible facet of the argument. I leave that you, all who wish to comment.
During Advent we are reminded to look to Christ and ask for His presence in our life so that we can become deeper, brighter, and richer by His grace. One of our unfortunate tendencies is to be dismayed by the world around us. We must be soberly aware of both the events and conditions in our world—sober, not drunk with excessive attention on 24/7 news feeds.
In our spiritual lives, too, we ought to be careful not to become consumed with lesser things and end up “majoring in all the minors.” We should be soberly grateful for signs and wonders such as the Shroud of Turin, the miraculous Tilma of Guadalupe, and the approved apparitions of our Lady. Special appreciation was given this past year to Our Lady of Fatima and to how presciently she set forth the struggles of our current age. Our Lady of Akita (Japan) also spoke very accurately to the current travails in the Church.
Here, too, sober gratefulness does not mean being drunk with an excessive preoccupation with the details of apparitions, miracles, and messages. Indeed, our Lady’s most basic message always boils down to this: Listen to my Son and do whatever He tells you. The basic meat and potatoes, the pure wine of the Christian, is the Gospel of our Lord Jesus Christ. We are to look to Him, listen to Him, and judge everything by what He has taught us through His apostles in the New Testament and the teachings of the Church.
St. John of the Cross gives the following advice in a passage we read in this week’s Office of Readings:
Under the ancient law prophets and priests sought from God revelations and visions which indeed they needed, for faith had as yet no firm foundation and the gospel law had not yet been established. Their seeking and God’s responses were necessary. He spoke to them at one time through words and visions and revelations, at another in signs and symbols. But [these] were either partial glimpses of the whole or sure movements toward it.
But now that faith is rooted in Christ, and the law of the gospel has been proclaimed in this time of grace, there is no need to seek him in the former manner, nor for him so to respond. By giving us, as he did, his Son, his only Word, he has in that one Word said everything. There is no need for any further revelation.
This is the true meaning of Paul’s words to the Hebrews when he urged them to abandon their earlier ways of conversing with God, as laid down in the law of Moses, and set their eyes on Christ alone: In the past God spoke to our fathers through the prophets in various ways and manners; but now in our times, the last days, he has spoken to us in his Son. In effect, Paul is saying that God has spoken so completely through his own Word that he chooses to add nothing … he has now said everything in Christ.
Therefore, [to] anyone who wished to question God or to seek some new vision … God could then answer: This is my beloved Son in whom I am well pleased; hear him. In my Word I have already said everything. Fix your eyes on him alone for in him I have revealed all and in him you will find more than you could ever ask for or desire (St John of the Cross, the Ascent of Mount Carmel Lib 2, cap. 22).
This, then, is the substantial food of teaching and understanding: Jesus Christ, crucified and risen, ascended and reigning; the Lord of history and of all that is.
This, too, is the truest message of our Lady:Listen to my Son if you seek blessings; if you fail to listen to Him, expect nothing but disaster—one you bring upon yourself.
During Advent this salutary reminder continues: Look to Christ. Let Him be born into your life. Listen to Him and allow Him to grow within you. Although He may come to you as an infant, He seeks to draw you to maturity. Be sober but not dismayed by the roaring and raging of this world. Christ has already conquered.
