As Christmas draws closer, we continue to ponder the approaching mysteries. Today we will consider some of the things St. Thomas Aquinas taught regarding the Incarnation.
Why did the Lord choose to come to us through a woman, Mary? He could have come in any manner He pleased. Yesterday, we pondered why He took true flesh and a human nature to Himself rather than just coming as a kind of ghost or simply as God. But even in becoming truly and fully man, He could have chosen to bypass conception, gestation, birth, infancy, and youth entirely. He could have appeared suddenly on earth as a grown man—but He did not. Why not?
Remember, too, that although He chose to come through an earthly mother, he bypassed the participation of an earthly father (in the physical sense). If the biological role of a human father was bypassed in His taking flesh, why was the role of a human mother not similarly bypassed?
St. Thomas pondered this question in his Summa Theologica (part III, question 31, article 4) and set forth three reasons. St. Thomas’ commentary is shown in bold italics, while my poor remarks appear in red.
[First,] Although the Son of God could have taken flesh from whatever matter He willed, it was nevertheless most becoming that He should take flesh from a woman. First because in this way the entire human nature was ennobled. Hence Augustine says (QQ. lxxxiii, qu. 11): “It was suitable that man’s liberation should be made manifest in both sexes.”
So, in this manner both sexes were ennobled. The male sex was ennobled because the Word became flesh and was male. The female sex was ennobled because it was from Mary that Christ took His humanity.
Secondly, because thus the truth of Incarnation is made evident. Wherefore Ambrose says (De Incarnation vi): “Thou shalt find in Christ many things both natural, and supernatural. In accordance with nature he was within the womb … but it was above nature that a virgin should conceive and give birth: that you may believe that He was God, who was renewing nature …”
Both the natural and the supernatural are evident in Christ’s conception and incarnation. St. Thomas emphasized the elevated need for the natural so that we might avoid the heresy of thinking that Christ’s humanity was not real due to its wholly supernatural origin.
And [as] Augustine says (Ep. ad Volus. cxxxvii): “If Almighty God had created a man formed otherwise than in a mother’s womb, and had suddenly produced him to sight … would He not have strengthened an erroneous opinion, and made it impossible for us to believe that He had become a true man? … But now, He, the mediator between God and man, has so shown Himself, that, uniting both natures in the unity of one Person, He has given a dignity to ordinary by extraordinary things, and tempered the extraordinary by the ordinary.”
So it was fitting that Christ should be born of a woman, Mary, so as not to lose the natural in the supernatural, but that both the natural (because He is true man) and the supernatural (because He is true God) should balance and complete each other.
Thirdly, … the first man was made from the “slime of the earth,” without the concurrence of man or woman: Eve was made of man but not of woman: [though since], other men are made from both man and woman. So [it] …. remained as it were proper to Christ, that He should be made of a woman without the concurrence of a man.
In other words, it seems fitting or proper that because Adam and Eve were both created outside of the usual order of things, the New Adam, Christ, would be made in a unique manner. Eve was made without the help of another woman, but was drawn by God directly from the man, Adam. In a kind of balancing parallelism, the New Adam was made by God directly from the woman, Mary, without the help of a man.
St. Thomas seems to point to a kind of poetic balance, not a necessary balance. Saying that something is fitting does not mean that it is necessary or required, only that it is well suited to the situation. On the one hand, something can be fitting because, by it, we humans can more easily understand it. On the other hand, something can be fitting because it best suits God’s own purposes.
As we continue to await the fast-approaching Feast of Holy Christmas, it is good to ponder some aspects of the Incarnation. Among the questions for us to consider is why it was the Son, the Second Person of the Blessed Trinity, that became incarnate, rather than the Father or the Holy Spirit.
Most people have never even thought of this question let alone sought to answer it. God could have chosen many different ways to save us; He chose to act as He did not because it was required, but because it was fitting. It falls to us to ponder, using Scripture and our own reason, why God’s chosen way was fitting, and what we can learn from this.
As always, St. Thomas Aquinas provides rich resources for us. I present below his teaching from the SummaTheologica (part III, question 3, article 8) in bold, italics; my poor commentary appears in red text. St. Thomas proposed four reasons as to why it was most fitting for the Son to become incarnate.
I. First, on the part of the union; for such as are similar are fittingly united. Now the Person of the Son, Who is the Word of God, has a certain common agreement with all creatures, because the word of the craftsman, i.e. his concept, is an exemplar likeness of whatever is made by him. Hence the Word of God, Who is His eternal concept, is the exemplar likeness of all creatures. … for the craftsman by the intelligible form of his art, whereby he fashioned his handiwork, restores it when it has fallen into ruin.
When the Father created all things, he uttered a Word: (i.e., Let there be light). Thus He creates through His Word (the Logos), and the Word of God is Christ. Therefore, in speaking creation into existence by the Logos, God impresses a kind of “logike” (logic) on all things.
In this way the Son, the Logos, has a “certain common agreement with all creatures,” who bear something of logic or likeness to Him. If this be so, then, as St. Thomas reasons, God the Father would best repair His creation by the same Word through whom He first created it.
II. Moreover … Man is perfected in wisdom (which is his proper perfection, as he is rational) by participating the Word of God, as the disciple is instructed by receiving the word of his master. Hence it is said (Sirach 1:5): “The Word of God on high is the fountain of wisdom.” And hence for the consummate perfection of man it was fitting that the very Word of God should be personally united to human nature.
While it is true that Original Sin affected our bodily integrity, perhaps our greatest wound was the darkening of our intellect, which was (and is) our greatest gift, the distinguishing characteristic between us and brute animals. So it is especially fitting that the Word of God, who is also the Wisdom of God, should be joined to our nature and bring healing to us in this way.
St. Paul writes, Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to discern what is the good, pleasing, and perfect will of God (Rom 12:2). Even human words can instruct; all the more, then, can the Word of God made Flesh enlighten and heal us. This shows forth the fittingness that the Word, the Son, the Second Person of the Trinity, should become flesh.
III. The reason of this fitness [of the Second Person becoming flesh] may [also] be taken from the end of the union, which is … the heavenly inheritance, which is bestowed only on sons, according to Romans 8:17: “If sons, heirs also.” Hence it was fitting that by Him Who is the natural Son, men should share this likeness of sonship by adoption, as the Apostle says in the same chapter (Romans 8:29): “For whom He foreknew, He also predestinated to be made conformable to the image of His Son.”
In other words, because it is sons who inherit, it is fitting that He who is Son by nature should become incarnate. And thus shall we, conformed to His image as sons through our adoption and membership in His Body, also inherit the Kingdom and glory through the healing He effects in us.
IV. [Further], the reason for this fitness may be taken from the sin of our first parent, for which Incarnation supplied the remedy. For the first man sinned by seeking knowledge, as is plain from the words of the serpent, promising to man the knowledge of good and evil. Hence it was fitting that by the Word of true knowledge man might be led back to God, having wandered from God through an inordinate thirst for knowledge.
In grasping inordinately for the wrong kind of knowledge (the knowledge of evil) and in insisting on his own right to decide what was good and what was evil, Adam sinned. In and of itself, seeking knowledge is good; it was the object that was disordered (and thus forbidden). Because humans have this thirst to know (of itself good), all the more reason that God should offer us the true Word and Wisdom of God: the Son.
For the Word to become flesh is thus more fitting. In effect, God the Father says, “Let me offer you what you were really seeking, but sought inordinately.” For this reason, the Son, who is the Word, who is Truth itself, becomes incarnate.
As we approach the Christmas feasts, it is good for us to ponder aspects of the Incarnation. In this article, I would like to consider what St. Thomas Aquinas teaches about the fittingness of the Incarnation. God was not radically “required” to do everything as He did. We do well to ponder why the manner of the Lord’s incarnation is “fitting,” why it makes sense.
St. Thomas, referencing St. John Damascene, gives four reasons for the fittingness of the incarnation of Christ:
But, as Damascene says (De Fide Orth. iii, 1), by the mystery of Incarnation are made known at once the goodness, the wisdom, the justice, and the power or might of God—“His goodness, for He did not despise the weakness of His own handiwork; His justice, since, on man’s defeat, He caused the tyrant to be overcome by none other than man, and yet He did not snatch men forcibly from death; His wisdom, for He found a suitable discharge for a most heavy debt; His power, or infinite might, for there is nothing greater than for God to become incarnate …” (Summa Theologica III, 1.1)
Here are each of Thomas’ (Damascene’s) reasons, along with some less-worthy commentary from me.
I. His goodness, for He did not despise the weakness of His own handiwork – To despise means to look away or disregard something. God did not do this with Adam and Eve or with us, their descendants, who have ratified their sinful choice. He continues to love us and call us.
Consider that even at the moment of the Original Sin, God first rebuked the devil and announced a solution that from woman would come forth a son destined to crush the power of the evil one. This protoevangelium (first good news) signals that God has not given up; He already has plans to save us. And though God would go on to announce the painful consequences of Adam’s sin, it is only after He announces that His mercies are not exhausted and His goodness is not altered.
Thus, God does not despise (look away from) His creation. Even His punishments are meant to heal us and to prepare us for the offer of something far greater: no mere earthly paradise, but Heaven itself. At the Incarnation, therefore, God’s goodness and fidelity to His promise is evident. Jesus, our promised Savior, is the hand extended to us in God’s goodness.
II. His justice, since, on man’s defeat, He caused the tyrant to be overcome by none other than man, and yet He did not snatch men forcibly from death – God, in making us free, “must” respect our free choices, not cancel them. If He canceled them, we would not have true freedom.
And thus God does not merely undo our choices or cancel their consequences; He builds on them. This is His justice at work.
We got into this mess through a man, a woman, and a tree. God will use these very elements to free us. The new Adam is Christ; the new Eve is Mary; the tree is the cross. And just as the first Adam and Eve were free but sinless, so Christ and Mary are sinless. While the first Adam and Eve said no in disobedience, Christ and Mary say yes in obedience.
God Himself, in Christ, joins our family and cancels the sin of Adam in a way that respects our first choice, but shows a different result. He takes the very suffering and death we chose and makes that the way back. Now, the cross of Christ and our own share in that cross become the way back, the way to heavenly glory.
In His justice, God does not cancel our choices (and thereby our freedom). He does not “snatch us forcibly from death.” Rather, in His justice, He honors our freedom by taking our choices and their consequences (suffering and death) and making them the very way back to Him and to glory. He justly respects our choices, but offers us another way.
III. His wisdom, for He found a suitable discharge for a most heavy debt – A mere man, say a prophet or a holy man, could not atone for our sins. Our debt is simply too high (see Matt. 18:24ff). A mere man alone does not have the power to save. And God alone, would have nothing to do with our case. But as the God-man, Jesus has both the power to save us and the brotherhood to speak and act for us. We are saved by the human decision of a divine person. This shows both God’s justice and His wisdom, for He is not overcome by the conundrum of human impossibility and divine recusal. In the Incarnation, both truths are fittingly regarded and yet overcome.
IV. His power or infinite might, for there is nothing greater than for God to become incarnate – How can the infinite enter the finite? How can the eternal enter time? How can God, whom the very heavens could never contain, dwell in Mary’s womb and rest in her arms? Alpha et O matris in gremio! (Alpha and Omega sit in mother’s lap!) And here, God shows His mighty power to astonish us with His paradoxical wisdom and ways.
St. Thomas quotes St Augustine: The Christian doctrine nowhere holds that God was so joined to human flesh as either to desert or lose … the care of governing the universe … God is great not in mass, but in might. Hence the greatness of His might feels no straits in narrow surroundings (Ibid, ad 4).
God’s power is paradoxically demonstrated in the fact that He can make himself small but suffer no loss in ability or supreme power.
As the great feast of the Birth of the Lord approaches, I wish a merry and fitting Christmas to you all.
Today’s Gospel gives us some background for the Christmas feast that we need to take to heart. It speaks to us of a crisis at Christmas.
We tend to sentimentalize the Christmas story as we think of the baby Jesus in the manger. It is not absolutely wrong to be sentimental, but we must also be prayerfully sober about how difficult that first Christmas was, and about the heroic virtue required of Mary and Joseph in order to cooperate with God in making it come to pass.
Let’s look at this Gospel in three stages: distress, direction, and decision.
DISTRESS –This is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit. Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.
The marriage is off. When we read that Mary was found to be with child before she and Joseph were together, we need to understand how devastating and dangerous this situation was. Pregnancy prior to marriage brought forth a real crisis for both families involved in Joseph and Mary’s marriage plans. Quite simply, it put all plans for the marriage permanently off.
Why is this? We read that Joseph was a “righteous man.” To our ears this like saying that he was a “good man.” Most of the Fathers of the Church interpreted “righteous” here to refer to Joseph’s gracious character and virtue. And we surely suppose all this of him. More recent biblical scholarship includes the idea that it meant Joseph was also an “observer of the Law.” He would thus do what the Law prescribed. This explains his decision to divorce Mary because of her apparent lack of virginity prior to the marriage. Here is an example of the Mosaic Law in reference to such a matter:
But if the tokens of virginity were not found in the young woman, then they shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has wrought folly in Israel by playing the harlot in her father’s house; so you shall purge the evil from the midst of you (Deut 22:20-21).
While this seems quite extreme to us, we can also recognize how far we have gone in the other direction in modern times, making light of promiscuity. I doubt that anyone would argue that we should stone such a woman today, and rightly so, but this was the landscape in Joseph’s time.
What about stoning? It would seem that Jews of the first century had varying interpretations about whether stoning was required or whether it was simply permitted (cf John 8). As a virtuous and patient man, Joseph looks for and senses some freedom in not “exposing” Mary to the full effects of the Law (stoning). But it does not seem he can find a way that he can take her into his home. Thus, as a “righteous man” (i.e., follower of the Law) he decides that divorce is required even if stoning is not.
This leads us to two important reflections, one about Mary and one about Joseph.
Mary – We can see into what a difficult and dangerous position her yes (her fiat) to the angel placed her. She risked her very life by being found with child outside the normal marital act with her husband. We know that it is by the Holy Spirit she conceives, but her family and Joseph and his family do not yet, or at least cannot verify it. And even if Mary explained exactly how she conceived, do you think you would accept such a story? Mary’s fiat placed her in real danger. It is a great testimony to her faith and trust in God that she said yes to His plans.
Joseph – We can also see the kind of pressure he would be under to do what the Law and custom required. There is no mention of Joseph’s feelings at this point, but we can assume that when Mary was found to be with child prior to their being together in marriage, the social pressure on him to be legally freed from Mary were strong, regardless of his feeling or plans.
DIRECTION –Such was his intention [to divorce] when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.”
Be not afraid. The principal exhortation of the angel was that Joseph “not be afraid” to take Mary as his wife. This exhortation is powerful because fear was a very big factor. Joseph had much to fear in taking Mary. Some of the Fathers of the Church believed that what the angel meant was that Joseph should not fear God’s wrath, since he would not actually be taking an adulterer or fornicator into his home. Others think that the angel meant that Joseph should not fear taking God’s chosen instrument (Mary) as his wife.
One can also imagine some other fears that needed to be allayed by the angel. For example, Joseph could easily be rejected by his family for taking Mary in. The community could likewise shun him, and as a businessman, Joseph needed a good reputation to be able to ply his trade. All of these threats loom if Joseph “brings evil” into his house rather than purging the (apparent) evil from the midst of his house. But the angel directs him not to fear; this will take courageous faith.
The angel’s explanation is unusual to say the least. What does it mean to conceive by the Holy Spirit? It’s not exactly a common occurrence! Would his family buy such an explanation? What about the others in the small town of Nazareth? Yes, people were more spiritual in those days, but it all seems so unusual!
Further, Joseph hears all this in a dream. We all know what dreams can be like. They can seem so real at the time, but when we are fully awake we wonder if what we experienced was real at all. Joseph has to trust that what he was told is real, and that he should not be afraid because God has given him direction. As is often the case with things spiritual, we have to carefully discern and walk by faith, not by fleshly sight and certitude. Joseph has a decision to make.
DECISION –When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.
We can see the strong faith of Joseph and the kind of trust he had to put in God. He had been told not to be afraid, to rebuke fear. Manfully, Joseph does this. He makes the decision to obey God whatever the cost. We are given no information about how his family and others in the town reacted. However, the fact that the Holy family later settles back in Nazareth indicates that God did come through on His promise that Joseph need not be afraid.
Heroes of Faith! Recognize the crisis of that first Christmas and the powerful faith of Joseph and Mary. Their reputations were on the line, if not their very lives. They had great sacrifices to make in the wondrous incarnation of our Lord. Quite simply, Mary and Joseph are great heroes of the faith. For neither of them was their “yes” easy. It is often hard to obey God rather than men. Praise God that they made their decision and obeyed.
Mary and Joseph’s difficulties were not yet over. There was a badly timed census, which required a journey to Bethlehem in the ninth month of Mary’s pregnancy. Imagine walking 70 miles through mountainous terrain in such a condition! There may or may not have been a donkey, but I doubt that riding a donkey in the ninth month of pregnancy is all that comfortable either. And then there was no room in the inn; Jesus had to be born in a smelly stable. Shortly thereafter they had to flee through the desert to Egypt because Herod sought to kill Jesus.
Jesus is found in a real Christmas, not a “Hallmark” one. The crisis of the first Christmas prefigures the passion. This where Jesus is found: in the crisis of the first Christmas. You may wish for the perfect Christmas, but there is no perfect Christmas. Jesus will find you where you are, in real life, in the imperfect Christmas, where loved ones have passed away and there is grief, where a job has been lost and there is anxiety, where health is poor and there is stress, where families are experiencing strife. That’s where Jesus will be found, in your real Christmas. A Christmas of joy, yes, but also of imperfections, even crises. He is there waiting for you to find Him, in the real Christmas of your life.
This is an old African-American spiritual that reflects on the fact that true discipleship isn’t always easy. Joseph and Mary surely experience and exemplify what these words express.
I tol’ Jesus it would be all right
If He changed my name
Jesus tol’ me I would have to live humble
If He changed mah name
Jesus tol’ me that the world would be ‘gainst me
If He changed mah name
But I tol’ Jesus it would be all right
If He changed mah name
In these days of nearly instant information availability, we think we know a lot about people, things, and issues. Truth be told, we may know more in a quantitative sense but less in a qualitative sense. Too much information can make us less discerning.
The Christmas commercial below is touching and enlightening at the same time. Basically, it plays off the Scrooge/Grinch theme. The commercial shows a grouchy fellow who is touched and converted by the Christmas kindness of some children. That’s the obvious message.
But I wonder if there isn’t another way to see this commercial. Perhaps it is the children (and we whom they represent) who need to add some depth to their perception of the man. He does come across as lonely and rather private, but that doesn’t necessarily mean he’s a grouch or that he should be feared. Perhaps he’s just shy. Maybe his wife died recently. Perhaps his age has limited him.
At any rate, the man returns the kind gesture of the children, multiplied. And while this might mean that he experienced a miraculous conversion, it more likely means that he wasn’t really as grumpy and cold as they thought.
A while back, someone wrote to me saying that in my writing I come across as grouchy and generally displeased with things. The person continued on to say that hearing the sound of my voice and my laughter on the radio revealed another side of me, such that my writings no longer seem so severe.
Well praise the Lord! We can’t avoid perceptions, but we do well to consider them provisional until we have more information. To seem is not to be.
Who is your neighbor? This isn’t really a request for a list of names; it’s an invitation to ponder more deeply who our neighbor really is.
Sometimes our pets teach us a lot about ourselves. The video below shows various dogs resisting the taking of a bath. Some hide; some go limp and become passive; others get feisty.
I see here a similarity with Catholics when they hear that it is time for Confession. Advent is an important time to go to Confession because we are preparing for the birth of our Savior. He is called Jesus (a name that means “God saves”) because He will save us from our sins. It would be a rather perfunctory and hollow Christmas without a preceding Confession, would it not?
And yet some Catholics, much like the dogs in this video, scamper away to hide. Others just look nervous and resist. Still others get hostile and say, “No way!”
This is just a fun way to say, “It’s time for Confession, time to wash our sins away!”
Enjoy this video. Dogs are so much fun, aren’t they?
Yesterday’s feast of St. John of the Cross points to a rich vein of teaching from the spiritual master. Among St. John’s teachings is that deep union with God requires a growing purification from the things of this world and from inordinate passions. The path to this is often not easy. In this post I would like to ponder some hard spiritual truths that will set us free.
In calling them “hard truths,” I mean that they are not the comfortable bromides that many seek. They speak bluntly about the more irksome and difficult realities with which we are confronted. But if we accept them, they have a strange way of bringing serenity by getting us focused on the right things instead of chasing after false dreams.
A person can spend his whole life being resentful that life isn’t perfect, forgetting all the while that we are all in exile. We are making a difficult journey to a life in which, one day, every sorrow and difficultly will be removed and death will be no more—but not now.
There is an unexpected serenity in living in the world as it is rather than resenting it for not being the way we want it to be. For now, the journey is hard and we have to be sober about our obtuse desires and destructive tendencies. That is why there is value in calling these insights “hard truths that will set us free.”
In the opening section of his Spiritual Canticle, St. John of the Cross lays out a presumed worldview that the spiritually mature ought to have attained. Because he presumes it of his reader, he states it only briefly.
The soul … has grown aware of her obligations and observed that life is short (Job 14:5), the path leading to eternal life constricted (Mt. 7:14), the just one scarcely saved (1 Pet. 4:18), the things of the world vain and deceitful (Eccles. 1:2), that all comes to an end and fails like falling water (2 Sam. 14:14), and that the time is uncertain, the accounting strict, perdition very easy, and salvation very difficult. She knows on the other hand of her immense indebtedness to God for having created her solely for Himself, and that for this she owes Him the service of her whole life; and because He redeemed her solely for Himself she owes Him every response of love. She knows, too, of the thousand other benefits by which she has been obligated to God from before the time of her birth, and that a good part of her life has vanished, that she must render an account of everything—of the beginning of her life as well as the later part—unto the last penny (Mt. 5:25) when God will search Jerusalem with lighted candles (Zeph. 1:12), and that it is already late—and the day far spent (Lk. 24:29)—to remedy so much evil and harm. She feels on the other hand that God is angry and hidden because she desired to forget Him so in the midst of creatures, Touched with dread and interior sorrow of heart over so much loss and danger, renouncing all things, leaving aside all business, and not delaying a day or an hour, with desires and sighs pouring from her heart, wounded now with the love for God, she begins to call her Beloved …
Let’s examine these hard but freeing spiritual insights one by one. My commentary is in red.
The soul has grown aware of her obligations and observed
that life is short (Job 14:5)
More than in any other age, we today entertain the illusion that death can easily be postponed—it cannot. We are not guaranteed the next beat of our heart, let alone tomorrow! It is true that with advances in medical science, sudden death is relatively uncommon, but this can easily lead us to believe that we can cheat death—we cannot.
Life is short; we do not get to choose when we will die. Both my mother and sister died suddenly, swept away in an instant. They never got to say goodbye. You do not know if you will even finish reading this sentence before death summons you.
This is wisdom. It is a hard truth that gives us an important perspective. Life is short and you have no way of knowing how short.
What are you doing to get ready to meet God? What do you get worked up about? What are you not concerned about? Are your priorities rooted in the truth that life is short? Or are you making wagers in a foolish game in which the house (death and this world) always wins?
There is a strange serenity and freedom in realizing that life is short. If we do so, we tend not to get as worked up about passing things and become more invested in lasting things and the things to come.
[that] the path leading to eternal life [is] constricted ( 7:14)
Another illusion we entertain today is that salvation is a done deal. A great heresy of our times is a belief in almost-universal salvation, which denies the consistently repeated biblical teaching that declares, Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few (Matt 7:13-14 inter al).
In parable after parable, in warning after warning, Jesus speaks with sober admonition about the reality of Hell and the finality of judgment. No one loves you more than Jesus does, and yet no one warned you more about Hell and judgment than He did.
Salvation is not easy; it is hard. Jesus said this; I did not. He did not say this because God is mean, but because we are stubborn, obtuse, and prefer darkness to light. We need to sober up about our stubbornness and our tendency to prefer “other arrangements” to what God offers and teaches. In the end, God will respect our choice. The day will come when our choice for or against the Kingdom and its values will be sealed forever.
This is a hard saying but it sets us free from the awful sin of presumption, a sin against hope. It instills in us a proper focus on the work that is necessary to root us in God. Accepting this hard truth will make you more serious about your spiritual life and aware of the need for prayer, the Sacraments, Scripture, and the Church. It will help you to have more well-ordered priorities, ones that are less obsessed with the passing and more rooted in the eternal. It will make you more evangelical and urgent to save souls.
[that] the just one [is] scarcely saved (1 Pet. 4:18)
This is a further truth that sets aside modern errors about an almost-universal salvation. The fuller context of the quote is this: For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?” (1 Peter 4:17-18)
And yet despite this and many other quotes and teachings like it, we go one presuming that almost everyone will go to Heaven. We set aside God’s Word and replace it with human error and wishful thinking. We substitute human assurances for God’s warnings. We elevate ourselves over St. Paul, who said that we should work out our salvation in fear and trembling (Phil 2:12) and who spoke of disciplining himself lest, after preaching to others, he should be lost (1 Cor 9:27). Are we really better and more enlightened that Jesus? Than Paul? Than Peter?
Salvation is hard. This is not meant to panic us, but to sober us to the need for prayer, the Sacraments, Scripture and the Church. Without these medicines we don’t stand a chance. And we must persevere to the end.
This hard truth sets us free from illusion and sends us running to the Lord, who alone can save us. Smug presumption roots us in the world. Godly fear and sober awareness of our stubborn and unrepentant hearts send us to Jesus, freeing us.
[that] the things of the world [are] vain and deceitful ( 1:2)
Such a freeing truth! First, that the things of this world are vain. That is to say, they are empty, passing, and vapid. We so highly value power, popularity, and worldly glories, but they are gone in a moment. Who was Miss America in 1974? Who won the Heisman Trophy in that same year? And if you happen to know, do you really care? Does it really matter? It’s empty show, glitter, fool’s gold.
And though we should fight for justice, for the sake of the kingdom, even here the Scriptures counsel some perspective: I have seen a wicked, ruthless man, spreading himself like a green laurel tree. But he passed away, and behold, he was no more; though I sought him, he could not be found. (Ps 37:35-36).
And how deceitful is this passing world! The main deceit of this world is to say, I am what you exist for. I am what matters. I am what satisfies.” These are lies and deceptions on all fronts. The form of this world is passing away; it cannot fulfill our infinite desires. Our hearts were made for God and only being with Him one day will satisfy us.
Yet so easily do we listen to the world’s seduction and lies! Too often we want to be lied to. We prefer to chase illusions and indulge vanity and deceit.
How freeing this truth is! We learn to make use of what we need and begin to lose our obsession with vain and passing things and with our insatiable desire for more. Yes, perhaps you can survive without that granite countertop.
This is a very freeing truth if we can accept its hard reality. And, becoming more free, a deeper serenity finds us.
that all comes to an end and fails like falling water (2 Sam. 14:14)
The world is passing away. It can’t secure your future. The world’s cruel lie that it can fulfill you is on display in every graveyard. So much for the world’s empty promise: “You can have it all!” Yes, and then you die.
Meditate on death frequently. Indeed, the Church bids us to rehearse our death every night in prayer by reciting the Nunc Dimittis.
Scripture says,For here we have no lasting city, but we seek the city that is to come (Heb 13:14). Do you have your sights fixed where true joys are? Or are you like Lot’s wife?
Let this truth free you to have the proper perspective: Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God (Col 3:1).
that the time is uncertain
Do you have plans for tomorrow? Great, so do I. The only problem is that tomorrow is not promised or certain, neither is the next beat of your heart. This is another hard but freeing truth.
[that] the accounting [is] strict
Jesus warns, But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken (Matt 12:36). St. Paul says, He will bring to light what is hidden in darkness and will expose the motives of the heart (1 Cor 4:5). And he adds, So we make it our goal to please him, whether we are at home in the body or away from it. For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad (2 Cor 5:9-10). And James chillingly says, So speak and so act as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy (James 2:12-13). What James says is particularly chilling because so many today are without mercy.
If God judges us with the same strict justice we often dish out to others, we don’t stand a chance. The accounting will be strict anyway, so don’t pile on unnecessary severity and wrath. This is another freeing truth that helps us take heed of the coming judgment.
[that] perdition [is] very easy
I wonder why he repeated this. I just wonder!
[that] salvation [is] very difficult
And look, he repeated this, too! I wonder why. Maybe repetition is the mother of studies.
[that we are often and strangely ungrateful and unmoved] She knows on the other hand of her immense indebtedness to God for having created her solely for Himself, and that for this she owes Him the service of her whole life; and because He redeemed her solely for Himself she owes Him every response of love. She knows, too, of the thousand other benefits by which she has been obligated to God from before the time of her birth, and that a good part of her life has vanished
This is a sober truth that calls us to remember. What does it mean to remember? It means to have present in your mind and heart what the Lord has done for you so that you are grateful and different.
We live so many years and so many hours of each day in ingratitude. We get all worked up and resentful about the smallest setbacks while almost completely ignoring the countless blessings we receive each day.
Our ingratitude is particularly obnoxious because of the easy manner in which we mindlessly discount our incredibly numerous blessings, while magnifying every suffering, setback, and trial. We spend so much of our life in the “complaint department.” We are often stingy with even a simple “Thank you, Lord, for all your obvious and hidden blessings. Thank you, Lord, for creating, sustaining, and loving me to the end, and for inviting me to know, love, and serve you.”
that she must render an account of everything—of the beginning of her life as well as the later part—unto the last penny ( 5:25) when God will search Jerusalem with lighted candles (Zeph. 1:12)
Did he repeat himself again? Now why do you suppose he does that? You don’t think he considers us stubborn, do you?
[that] it is already late—and the day far spent ( 24:29)—to remedy so much evil and harm Repetitio mater studiorum.
[that the unrepentant will experience the wrath to come] She feels on the other hand that God is angry and hidden because she desired to forget Him so in the midst of creatures
The wrath of God is really in us, not in God. It is our experience of discomfort before the holiness of God. It is like being accustomed to a dark room and suddenly being brought into the bright afternoon sunlight. We protest and claim that the light is harsh, but that is not so. We are incapable of tolerating the light due to our preference for and acclimation to the darkness. In the same way, God is not “angry.” He is not moody or harsh. He is God and God does not change.
St. John teaches here the hard but freeing truth that God is holy; no one is going to walk into His presence unprepared. If we prefer the world and its creatures to the Creator, we thereby prefer the darkness and cannot tolerate the light. Heaven is simply not possible for those who prefer the darkness. And thus Jesus says, And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil (John 3:19). That’s right,this occurs just three verses after the famous and oft-quoted John 3:16.
And while the sinful soul may “feel” that God is angry and is hiding Himself, the problem is in the sinful soul, not God.
The freedom of this hard saying comes in reminding us and urging us to get ready to meet God. God is not going to change; He can’t change. So we must change, and by His grace, become the light of His holiness.
[that we need to call on the Savior] Touched with dread and interior sorrow of heart over so much loss and danger, renouncing all things, leaving aside all business, and not delaying a day or an hour, with desires and sighs pouring from her heart, wounded now with the love for God, she begins to call her Beloved.
Here is the real point of all of these hard truths: to make us love our Savior more, to learn to depend on Him and run to Him as fast as we can. Only when we know the hard truths are we really going to get serious.
After all, who is it that goes to the doctor? Is it the one who thinks he doesn’t have cancer (even though he does)? Or is it the one who knows he’s sick?
Sadly, the answer is not clear enough to us in modern times, times in which even within the Church there are many who don’t want to discuss any of the hard truths we need to lay hold of before we can get serious.
A steady diet of “God loves you and all is well no matter what” has emptied our pews. Why? Well, who goes to the spiritual hospital if all he hears is that nothing is wrong and that his salvation is secure, almost no matter what?
The good news of the Gospel has little impact when the bad news is no longer understood. What does salvation mean if there is no sin and nothing from which to be saved? Now of course the bad news should not be preached without pointing to the good news as well; the point is that both are needed.
Thus, St. John’s hard truths are not meant to discourage. They are meant to sober us and send us running to the doctor.
Now look, you’ve got it bad and that ain’t good. The good news is that there’s a doctor in the house. Run to Him now; He’s calling you!
I was explaining to a new Catholic recently that the reason the color purple (violet) is used during Advent is that Advent, like Lent, is considered a penitential season. During these times we are to give special attention to our sins and our need for salvation. Traditionally, Advent was a time when would take part in penitential practices such as fasting and abstinence, just as is done during Lent.
In recent times, though, Advent has become almost devoid of any real penitential practices. Neither fasting nor abstinence is required; they are not really even mentioned. There is nothing in the Missal or other liturgical sources that refers to Advent as a penitential season. While confession is encouraged and the readings of early Advent still retain a focus on repentance and the Last Judgment, the era of the forty-day fast beginning on November 12th is long gone.
During the Middle Ages, Advent observances were every bit as strict as those of Lent. St. Martin’s Feast Day was a day of carnival (meaning “farewell to meat” (carnis + vale)). In those days, the rose vestments of Gaudete (Rejoice) Sunday were a real indication of something to celebrate: the fast was relaxed for a day. Then it was back to fasting until Christmas. Lent began with Mardi Gras (Fat Tuesday), when the last of the fat was used up before the Lenten fast would begin the next day.
The fasting and abstinence practiced in those days were far more strict than the token observances we have today. There were regional differences in the details. In many places all meat was strictly forbidden during both Advent and Lent, but some areas permitted fowl. Most regions allowed the consumption of fish. Some areas prohibited fruit and eggs. In monasteries, little more than bread was consumed. On the Fridays of Lent and Advent, some believers abstained from food for the entire day; others ate only one meal. In most places, however, the Friday practice was to refrain from eating until the evening, when a small meal without vegetables or alcohol was eaten.
Yes, those were the days of the giants, when fasting and abstinence were real sacrifices.
Today’s token fast (required only on Ash Wednesday and Good Friday) isn’t much of a burden: one full meal and two smaller meals. Is that really a fast at all? And we are only obligated to abstain from meat on the Fridays of Lent rather than the entire forty days.
What is most remarkable to me is that such fasts of old were undertaken by people who had a lot less to eat than we do today. Not only was there less food overall, but is was far more seasonal and its supply less predictable. Further, famines and food shortages were relatively common. Yet despite all this, they were able to fast twice a year for forty days at a stretch, eighty days in total. There were also “ember days” sporadically throughout the year at the change of seasons, when a daylong fast was enjoined.
Frankly, I doubt that we moderns could pull off the fast of the ancients, or even the elders of more recent centuries. Can you imagine all the belly-aching (pun intended) that would ensue if the Church called us to follow the strict norms of even 200 years ago? We would hear complaints that such demands were unrealistic and even unhealthy.
Perhaps this is a good illustration of how enslaved we are by our abundance. The more we have, the more we want; and the more we want, the more we think we can’t survive without. We are so easily owned by what we claim to own, enslaved by our abundance.
When I ponder the Catholics of 100+ years ago, they seem like giants compared to us. They had so much less that we do today, yet they seem to have been so much freer. They were able to fast. Though poor, they built grand Churches and had large families. They fit so many more people into their homes. They lived and worked in conditions few of us would be able to tolerate. Sacrifice seemed more “normal” to them. I have not read that there were any huge outcries during those times, complaints that the “mean, nasty Church” imposed fasting and abstinence during Advent and Lent. (There have always been exceptions for the very young, the elderly, the sick, and pregnant women.) Neither have I read that fasting from midnight until receiving Communion the next day was considered too onerous. Somehow they accepted these sacrifices and were able to undertake them. They had a freedom that I think many of us lack.
Imagine the joy when, for a brief time, the fast was lifted: the Feast of the Immaculate Conception, Gaudete Sunday, the Feast of the Annunciation, the Feast of St. Joseph, and Laetare Sunday. For us, Gaudete Sunday just means a pink candle, and wondering what we are rejoicing about. For Catholics of old, these were literally feast days.
I fully admit to being a modern man. I find the fasting and abstinence described above nearly “impossible.” I did give up wine this Advent, and during Lent, I swore off radio and television. But something makes me look back to the giants of old, who, though having far less than I, did such things as a matter of course.
As Christmas draws closer, we continue to ponder the approaching mysteries. Today we will consider some of the things St. Thomas Aquinas taught regarding the Incarnation.
