Author: Msgr. Charles Pope

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God’s Plan for Marriage and Family – A Homily for the Feast of the Holy Family

Holy-Family-blogHere in the middle of the Christmas Octave, the Church bids us to celebrate the Feast of the Holy Family. On the old calendar, the feast of the Holy Family fell on the Sunday after Epiphany, which makes some sense. For it is a bit odd with the new calendar to read a gospel portraying Jesus at twelve years of age when we celebrated His birth just a few days ago. And then next week, on the Feast of Epiphany, we revert back to a gospel in which He is an infant.

Nevertheless, here we are. Perhaps it is a good time to reflect on family life. For at Christmas time, immediate and extended family often gather together. On this feast of the Holy Family, let us consider three things: the structure of the family, the struggles of the family, and our strategy for the family.

I. Structure – All through the readings for today’s Mass, we are instructed on the basic form or structure of the family.

  1. God sets a father in honor over his children; a mother’s authority he confirms over her sons (Sirach 3:2).
  2. May your wife be like a fruitful vine, in the recesses of your home; your children like olive plants, around your table (Psalm 128:3).
  3. Wives, be subordinate to your husbands, as is proper in the Lord. Husbands, love your wives, and avoid any bitterness toward them. Children, obey your parents in everything, for this is pleasing to the Lord. Fathers, do not provoke your children, so that they may not become discouraged (Colossians 3:20–21).
  4. Each year, Jesus’ parents went to Jerusalem for the feast of Passover … Your father and I have been looking for you with great anxiety (Luke 2:45, 51,).
  5. And he was obedient to them … And Jesus advanced in age and wisdom and favor before God and man (Luke 2:51–52).

And thus we see the basic structure of the family:

  1. A father in honor over his children
  2. A wife and mother, supportive of her husband and his authority.
  3. A mother, having authority over her children, supported, loved, and encouraged by her husband and obeyed by her children
  4. Children who both honor and obey their parents
  5. Fathers, and by extension mothers, who instruct and admonish their children, not in a way that badgers or discourages them, but in a way that encourages them and builds them up.
  6. A family structure that helps children to advance in age, wisdom, and favor before God and man

This, then, is God’s basic teaching on family and marriage. This is the basic structure that God sets for the family: a man who loves his wife; a woman who loves her husband; and children conceived within their stable, lasting, and faithful union of mutual support and love, and raised in the holy fear of the Lord.

Add to this the principal description of the book of Genesis, which describes how God sets forth marriage: A man shall leave his father and mother, cling to his wife, and the two of them shall become one flesh (Genesis 2:24). And to this first couple God gives the mandate, Be fruitful and multiply (Genesis 1:22).

And thus the Bible sets forth the basic structure for the family: a father, a mother, and children, all of whom are reverential and who support one another in their various roles and duties.

Note how the structure of the family take its basic form in terms of its essential fruit: the procreation and rearing of children. Why should marriage be a stable and lasting union? Why is Adam told to cling to his wife, to form a stable and lasting union with her?

Because this is what is best for children! Children both need and deserve the stable and lasting union of a father and a mother, as well as the complementary influence of the two different sexes. This is the best atmosphere in which to raise and form children. Hence, the family structure of a father and a mother, a male and a female parent, flows from what is best for children. The structure of the family, as set forth by God, is rooted in what is best for children. This is what is sensible. And it is what is best, both sociologically and psychologically, for the proper development of children.

Even without considering the Bible, it makes intuitive sense that a child should have both a father and a mother, a male and a female influence. There are things that a father, a male, can better teach and model for a child than can a mother, a female. And there are things that a mother, a female, can better teach and model for a child than can a father, a male.

This much is clear before we even open the Bible. Both male and female influences are essential for the proper psychological and sociological development of a child. Clearly, then, God’s biblical mandate, that marriage should include both a father and a mother, is not without basis in simple human reason and common sense.

To intentionally deprive a child of this context is both unjust to the child and unwise. Hence, we see that the basic structure for marriage takes its shape from what is best for children. Both God and nature provide for a father and a mother, a male and a female, to conceive and raise a child.

It also makes sense based on simple human reasoning that the relationship should be stable, something upon which children can depend from day to day, month to month, and year to year throughout their formative years.

This, then, is the proper structure for marriage. It is set forth both by God and human reason.

II. Struggles – And yet what should be obvious to us as a culture seems to be strangely absent in the minds of many. Let us be clear: sin clouds judgment, making many think that what is sinful and improper is in fact good and acceptable. It is not. In our current culture we gravely sin against God and against our children through consistent misconduct and by the refusal to accept what is obviously true. The words of St. Paul are fulfilled in our modern times: their senseless minds were darkened, and they became vain and foolish in their reasoning (Rom 1:21).

It is clear today that the family is in grave crisis. It is also clear that it is the children who suffer the most. Our modern age in the Western world displays a mentality that is both deeply flawed and gravely harmful to children.

Marriage and family are in great crisis due to the willful, sinful behavior of the vast majority of adults in our culture in the areas of sexuality, marriage, and family life. The rebellion of adults against God’s plan has caused endless grief and hardship, and has created a culture that is poisonous to the proper raising and blessing of children.

Children have much to suffer in this world of our collective making. And while not all of us are equally guilty of contributing to their suffering, none of us is entirely innocent either, if for no other reason than our silence.

Consider that most children today are not born into the stable and lasting family unit they justly deserve, with a father and mother committed to each other till death do them part.

The problems begin with fornication, which is rampant in our culture today. And while most do not think of this as a sin of injustice, it is. This is so primarily because of what it does to children.

The fact is that many children today are conceived out of fornication. Tragically, most children who are thus conceived are outright murdered by abortion. Approximately 85% of abortions are performed on unmarried women. Despite all the claims that contraception makes every baby a “wanted” baby, nothing could be further from the truth. With the increased availability of contraception, abortion has skyrocketed. This is because the problem is not fertility; it is lust, promiscuity, fornication, and adultery. Contraception fuels these problems by further enabling them. The promises associated with contraception are lies; contraception does the opposite of what it promises.

Thus fornication and the contraceptive mentality (founded on lies) cause grave harm to children, beginning with abortion in huge numbers. And the children conceived of fornication who do manage to survive until birth are often subjected to the injustice of being born into irregular situations (e.g., households headed by single parents).

Add to this dismal picture the large number of divorced families. Make no mistake, these shredded families cause great hardship and pain for children. Children are shuttled back and forth between different households each week; they have to meet Daddy’s new girlfriend or Mommy’s new boyfriend; they endure all sorts of other family chaos. Blended families also dramatically increase the likelihood of sexual and emotional abuse because purely legal relationships seldom have the built-in protections of natural relationships.

All of this misbehavior, individual and cultural, harms children. Not being raised by parents in a traditional marriage dramatically increases a child’s likelihood of suffering many other social ills, starting with poverty.

The chief cause of poverty in this country is single motherhood/absent fatherhood.
71% of poor families are not married.
Children of single parent homes are two times more likely to be arrested for juvenile crime,
two times more likely be treated for emotional and behavioral problems,
twice as likely to be suspended or expelled from school,
33% more likely to drop out of school,
three times more likely to end up in jail by age 30,
50% more likely to live in poverty as adults,
and twice as likely to have a child outside of marriage themselves [Getting the Marriage Conversation Right, by William B. May].

Added to the burdens that children experience is the new trend of same-sex adoption. Never mind that it is best for the psychological development of a child to have both a father and a mother, a male and a female influence. No, what is best for children must be sacrificed on the altar of political correctness. Same-sex couples seeking to adopt must now be given equal consideration under the law (in many states) to heterosexual couples. It is the adults and their rights that seem to matter most here; what is best for children is quite secondary.

These, then, are our struggles. Our families are in grave crisis; most children in our culture today are not raised in the stable and committed homes they deserve. And let us be even more clear: to intentionally deprive children of this sort of home by raising them outside of marriage or in same sex unions is sinful, wrong, and an injustice.

Let us also be clear that it is not possible to personally judge every case of a broken family. The modern world has experienced a cultural tsunami and many have been influenced by lies and false promises. If you are divorced, it may be the case that you tried to save your marriage but that your spouse was unwilling. Perhaps in a moment of weakness, or before your conversion to Christ, you fell and bore children outside of marriage but since then have done your best to raise them well.

In the end, though, children in our culture have had much to suffer on account of adult misbehavior. We need to repent and to beg God’s grace and mercy for our grave sins of commission, omission, and silence. We have set forth a bitter world for our children to inherit.

III. Strategy – So what are we to do? Preach the Word! Whatever the sins of those of us in this present generation (and there are many), we must be prepared to unambiguously re-propose the wisdom of God’s Word to our children, grandchildren, and great-grandchildren. Even if we have fallen short, we cannot hesitate to announce God’s plan for sexuality, marriage, and family.

Our strategic proclamation must include these key elements:

  1. No sex before or outside of marriage, ever, or under any circumstances. Sexual intercourse is designed for procreation, the production of children, and there is no legitimate use of it except within marriage.
  2. Children deserve and have the right to expect two parents, a father and mother, committed to each other till death do them part. Anything short of this is a grave injustice to children and a mortal sin before God.
  3. Gay unions, or single mothers and fathers, are not acceptable alternatives to biblical marriage. To intentionally subject children to this for the sake of “political correctness” does them a grave injustice.
  4. Marriage is about what is best for children, not adults.
  5. Married couples must learn to work out their differences (as was done in the past) and not resort to divorce, which offends God (cf Malachi 2:16).
  6. The needs of children far outweigh the preferences and needs of adults.

Whatever the personal failings of any of us in this present evil age (cf Gal 1:4), our strategy must be to preach the undiluted plan of God for sexuality, marriage, and family to our children, grandchildren, and great-grandchildren.

Back to the Bible! Back to the plan of God! Away with modern experiments and unbiblical schemes! God has given us a plan. And we, thinking we had better ideas, have caused great sorrow and hardship for our descendants. We have acted unjustly. We have murdered or children through abortion. By sowing in the wind we have caused those who have survived our misbehavior to inherit the whirlwind. It is time to repent and to help our heirs to rejoice in chastity, marriage, and the biblical family. Otherwise we are doomed to perish.

God’s plan must be our strategy in escaping from our struggles. We must get back to God’s structure for our families.

This song says, “So, humbly I come to you and say. As I sound aloud the warfare of today. Hear me, I pray. What about the children?”

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No One Goes Away from Jesus Unchanged – As Seen in a Christmas Commercial

Пластиковые карточкиThe video below is a Coca-Cola commercial from several years ago that takes up the Christmas theme of the star of Christmas.

Let us review the impact that the star of Christmas had on the wise men, the Magi.

  1. The star moved them to seek meaning outside themselves; it made them look out and up.
  2. The star called them beyond what was familiar in their own country and world and expanded their horizons toward Christ and His kingdom.
  3. The star summoned them to seek Christ, and when they found Him, to worship Him.
  4. The star drew them to be generous to a poor family in Bethlehem; they made sacrifices as they lay costly gifts of gold, frankincense, and myrrh before the Lord.
  5. The star roused them to conversion; they “returned to their country by another route,” following the straight and narrow path rather than the wide and destructive one.

Yes, no one encounters Jesus Christ and goes away unchanged. A blind man went away able to see, the deaf to hear, the lame to walk. The hungry went away satisfied, the ignorant instructed, the guilty forgiven, sinners converted.

The call of the nations to change and to new life began with a star. The light of the star opens the way to the Light of World, Jesus. The star of my life is Jesus.

In the commercial below we see Santa (a name that means “Holy One”) sending forth a star, one that touches them and radiates a light that transforms them.

  1. A woman sees the light of that star and is able to forgive her husband and be reconciled with him.
  2. A young soccer player sees the light of that star, surrenders his pride, and steps aside to let another share in and get a shot at glory.
  3. A young girl sees the light of that star and, forsaking some of her own beauty, seeks to beautify a public park for others.
  4. A museum guard sees the light of that star and shows mercy to the guard dog with him (this was a silly one).
  5. A father sees the light of that star and permits his son a moment of growth.

Yes, there is something about that star that changes everyone who looks at it. They become more forgiving, more gracious, more aware of others, more connected to others, more loving. The light of the star, and the light of the world, is Jesus. His light is meant to have that same effect and more besides.

In the background of the commercial an old Elvis song plays: “Wise men say only fools rush in. But I can’t help falling in love with you. Shall I stay, would it be a sin? If I can’t help falling in love with you.”

Of course the love that is symbolized by the star is not the romantic love of the song but the brotherly and agape love that Christ gives. Like the Magi who found Christ by the star, no one sees the star of Jesus and encounters Him and then goes away unchanged. Indeed, if we authentically encounter Christ, we are equipped to love, just as the people in this commercial are. We are equipped to forgive, to bring healing, to help others find strength and glory in the truth, and to come to full maturity in Christ. A person who knows Jesus and has encountered Him cannot help loving others, not in some merely sentimental way, but with a strong and vigorous love rooted in the truth. This is the same love that Jesus has for us all.

At the end of the commercial there is an admonition in Spanish that translates as follows: “Give the world the best of you.” The best of me is Jesus.

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A Knock at Midnight – Christmas, Midnight Homily

blog.12.24In 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 Cold – 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 even though the Jewish people placed a great deal of emphasis on the duty of hospitality to strangers, the answer repeatedly given is that there is “No room here.” Mary’s obviously advanced pregnancy seems to make little difference.

This was indeed 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 (and surely someone could make room for a pregnant woman!), there was “No room.”

Yes, it was a cold night! The only warmth would 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 lower than the beasts, doing things to ourselves and one other that even animals do not.

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).

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).

There was a knock at midnight; the animals received Him and gave warmth. His own people, knowing Him not, received Him not. And into this 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 Condescension – Surely God must stoop low to come down from lightsome Heaven to our war-torn, dark, cold world. And He stoops to the lowest place, to be born not in a palace or even a comfortable home, but a manger. For God will defeat Satan’s pride with humility. And all who will find Him this fateful night must also stoop.

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

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

Those who will find our God, they too must stoop low. Even to this day, when one visits Bethlehem to see the place of Jesus’ birth, one must first enter the Church through what is called the “Door of Humility.” For security reasons, this door was built to be only about four feet high. So one must stoop greatly to enter the church. Yes, we must stoop to find our God. The actual site of the birth is at the other end of the basilica, under the altar area. Here again, more stooping is required. One must descend a steep staircase and go through another low, narrow door and into the cave. To touch the very spot, one must kneel and reach forward, into a yet-narrower part of the cave. Here Jesus Christ was born of the Virgin Mary, says the inscription. And the only way 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. He sees what it does to us. He comes to break its back, not by overpowering it, or with clubs and swords, but with humility. Darkness does not defeat darkness; only light can do that. Hate does not defeat hate; only love can do that. Pride does not defeat pride; only humility can do that. And so God stoops.

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, peacefully, 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). There is an old song with the following lyrics: “Somebody’s knocking at your door! Oh, Sinner, why don’t you answer?”

And this leads us to the final point.

III. The Crucial 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 doesn’t fit with our agendas, into our schedules, or among our priorities. There’s no room. He just doesn’t fit.

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).

The most crucial decision in and factor of your life is whether or not there is room in your heart. Will you answer the knock at midnight? Some of you who are in this church tonight come only at Christmas. But throughout the rest of the year there is just no room for Jesus. There’s no time for Mass. There’s no time to fulfill the last thing He asked: Do this in memory of me. I beg you to reconsider and make room in your heart for Christ on His terms: Unless you eat the flesh of the Son of Man and drink his Blood, you have no life in you (Jn 6:53).

Yes, what about us? Is there room for Jesus in the “inn” of our hearts? If there is, then Jesus comes bearing many gifts. Tonight is a night of gifts. There is a knock at this very midnight. It 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 lives. What are the things in your life that may be crowding Him out? 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 now, praise God! Then ask the Lord to help you open it wider. For it remains true for many of us that even though we’ve invited Jesus in, His accommodations are poor: perhaps the couch or floor of our life.

Make room for Jesus. Make more and more room for Him, in the “inn” of your soul. 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 children of God.

It’s midnight. There’s a knock at the door. Oh, sinner, why don’t you answer?

Regarding this video … I know, I know. Yet still there is much to ponder.

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Who Will Endure the Day of His Coming? A Meditation on the Closing Words of Advent

How does the Old Testament close in your bible? Some older Catholic bibles placed 1 and 2 Maccabees as the last two books of the Old Testament. But in many bibles today, the two books of Maccabees are among the historical books rather than appended to the section of the prophets.

If Malachi is the final book listed in your Catholic bible, then it provides a kind of dramatic close to the Old Testament prophets. The curtain closes on the message of the prophets with a solemn warning to be prepared for the coming of the Lord and a promise by God to send us “Elijah” in order to prepare us. And, as the curtain reopens in the New Testament, St. John the Baptist is hard at work in the spirit and power of Elijah.

Let’s take a look at the dramatic words from Malachi. While they ring with promise, they also warn of great peril to those who do not lay hold of the promise. The words come forth almost like iron pellets. They describe the way through, but that way is only by being refined as by fire and by becoming fire.

Consider the words:

Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire, says the Lord Almighty. Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves. Then you will trample on the wicked; they will be ashes under the soles of your feet on the day when I act, says the Lord Almighty. Remember the law of my servant Moses, the decrees and laws I gave him at Horeb for all Israel. See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction (Mal 4:1-6).

With these words, the Old Testament Book of the Prophets ends; the curtain closes. Remarkably, as the curtain reopens on the New Testament, we see the Elijah figure, John the Baptist, fulfilling exactly what is said here. I will have more to say on this later on in this post.

Here on the eve of the opening of the New Testament, with the conception and then birth of Christ, it is worth looking at the final words of the “old dispensation” in order to understand why we need the new, why we need a savior, who is Christ the Lord.

Let’s look at this text from Malachi in four stages.

I. Day of Destruction – Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire, says the Lord Almighty. Not a root or a branch will be left to them.

The concept of the Day of judgment as a day of fire and wrath must be carefully understood. It does not mean that God is angry in some human sense. God is not moody; He is not subject to having a “bad day.” God is love and is unchanging.

The images of wrath and fire describe our human experience of God if we are not prepared to experience His full presence. God is a burning furnace of charity; He is the fire of love and holiness. Some things, such as fine gold and silver, are able to be purified by fire. But many others cannot endure fire (e.g., wood, hay, and straw). God warns in this text that He is a Holy Fire and that we must be made ready to endure His glory. “Wrath” is the human experience of being unprepared to encounter the holy fire of God’s presence.

Consider that fire and water do not mix. One can hear the conflict between the two when water is spilled on a hot stove. Similarly, sin and injustice cannot endure the holiness of God. The unrighteous experience God’s presence as wrath.

Consider, too, the image of light. In the evening hours we delight in having the bright lights of our rooms by which to see. When we turn off the lights to prepare for bed, we grow accustomed to the darkness. Then at six in the morning when we turn the lights back on we complain that the light is harsh. But the light has not changed; it is not any brighter than it was the night before. Rather it is we who have changed; it is we who now prefer the dark.

And thus when we speak of the wrath of God, we ought to remember this and realize that the wrath of God says more about us than about God. God has not changed; we have. He is the same God who walked with us in the Garden of Eden. But we, departing to our sins and preferring the darkness, now too easily experience him as angry or harsh. He is not. The problem is in us.

As for fire, there is no reason to fear the fire of God’s love—provided that fire of love is already at work in us bringing us up to the temperature of glory.

What this text warns about is not so much God’s stance but our stance: our preference for the darkness, and the coldness of our heart, which prefers selfishness and sin to love and holiness. When “the Day” comes, those who prefer darkness and cold will experience the warmth of God’s love as wrathful, as a destructive, burning fire.

Now when shall that “Day” come? It may come in one of two ways: either Christ will come to us in glory to judge the living and the dead, or we shall go to Him. Either way, the “Day” will come. And for the wicked, the Day will be one of wrath, of a burning, oven-like heat.

Historically, the “Day” referred to in this text is the coming of the Messiah, Jesus. One may wonder, since Jesus has come, where is the oven that burns up the wicked? Clearly, that aspect of this prophecy has been delayed to our judgment day.

But make no mistake, Jesus has already called the question. Either we will believe in Him and be saved or refuse to believe and be lost, subject to the wrath that is to come (cf  Mk 16:16; John 8:24; 1 Thess 1:10).

Jesus says, I came to cast fire on the earth, and would that it were already kindled! (Lk 12:49). So there is a fire that is coming on this world and all who dwell on it. God will judge the world by fire (cf 2 Peter 3:7). It is a fire that we must be prepared for or we will experience its wrath.

II. Distinction that Delivers – But for you who fear my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves. Then you will trample on the wicked; they will be ashes under the soles of your feet on the day when I act, says the Lord Almighty.

For those who have been rendered ready, and have, by God’s grace, come to love the light and heat of God’s love, the “Day” will not seem to be a blazing oven at all! Rather, it will a beautiful, sunlit day; the fire of God’s love will be like rays of sunshine that bring healing and warmth.

This is what God wants to accomplish for us: that we be ready to come into His presence. He will not and cannot change. Thus He must change us into His glory. He must set us on fire. It is no surprise, then, that the Pentecost event featured tongues of fire that came to rest on the faithful. It set them on fire and began a process to bring them up to the temperature of glory!

So again, note that the problem is not in God; it is in us. So also the solution is in us, being changed into glory. God will do this for His faithful and for those who fear His name. That is, he will do this for those who hold Him in awe and who respect that He is God, ever to be adored and obeyed.

Paradoxically, the way to avoid the fire of wrath is to accept the need in our life for a purifying fire. To avoid getting burned in the fire of wrath, we must pass through a fire that purifies rather than burns. Scripture says,

1. But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap. He will …purify the sons of Levi and refine them like gold and silver, (Mal 3:2-3).

2. Our work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames (1 Cor 3:13-15).

And thus prior to meeting God, we must all be purified as by fire so as to be able to endure the pure fire of God’s love.

To avoid the fire of wrath, let the Lord set you on fire and purify you by it!

III. Directives to avoid Doom – Remember the law of my servant Moses, the decrees and laws I gave him at Horeb for all Israel.

At the end of the day, our love for God and our faith in Him must be made manifest in an obedience to His law. The law of God is not some arbitrary set of rules. It is an expression of the love and will of God to save us. God instructs us for our own salvation.

If you give me directions on how to get to your home, you are not just setting up arbitrary rules for me. You are giving me sound information for my own good and for the ultimate “salvation” of finding my way to your home. It is even more so with God, who can neither deceive nor be deceived. If we will follow Him and the path He sets out, then by His grace we will be saved from the coming wrath and from eternal loss. Follow the directions to avoid getting burned. Trust that His grace will equip, empower, and enable you to do so and thus find the way home to the Kingdom.

IV. Deliverer from total Destruction – See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with total destruction.

And so we come to the closing verses of the Old Testament. Having warned us of a coming fiery judgment, the Lord also promises us help. For it is not His will that any of us should be lost. Though He knows of our stubbornness and knows that many will prefer the darkness to the light, He nevertheless promises the help of His grace and the presence of Elijah.

Who is this Elijah? Does the Lord mean that Elijah will return from heaven in the fiery chariot? Probably not, but rather, that the office of Elijah will revive and be continued.

Historically, Jesus identifies John the Baptist as the Elijah figure who was prophesied here.

To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands. Then the disciples understood that Jesus was talking to them about John the Baptist (Matt 17:11-13).

Thus the Old Testament ended with the promise of Elijah’s return. As the curtains close on the Old Testament and reopen again in the New Testament, we are brought almost immediately to the Jordan River, where John the Baptist is preparing the people; “Elijah” has returned. And thanks be to God for this, since many of Jesus’ earliest disciples and many of His apostles were first disciples of John the Baptist. John did his work well!

To some degree, the office of Elijah must continue on. In a certain sense, the Church is Elijah and is John the Baptist. And so are particular members of the Church such as our pastors, parents, religious, catechists, and teachers. All of them point to Christ and help lead us to Christ by saying, “There He is! Follow Him!”

In this last line of the Old Testament there is also a beautiful and poignant description of the work of Elijah: that he would turn the hearts of the fathers to their children, and the hearts of the children to their fathers. For indeed, to be reconciled to one another is a beautiful and an essential way to be prepared one day to meet God.

Scripture asks, How we can say we love God whom we do not see, when we do not love our neighbor whom we do see? (cf 1 Jn 4:20) Jesus, in the great judgment scene of Matthew 25:31, also links our love for the needy and the poor to our love for Him.

It is so easy for us to turn holiness and love into an abstraction. And yet, at the end of the day, a huge part of holiness is simply being reconciled to one another and having a vigorous love for one another rooted in the truth of the Gospel. An essential way to get ready for the day of fiery judgement is to be reconciled to God and one another.

Yes, it is fitting that on the last full day of Advent we read the final lines of the Old Testament. As the curtains of the old dispensation close, a promise of grace and mercy is extended. The Messiah will come. But before the day of fiery judgment, He will extend grace and mercy through Elijah.

Thursday evening we will see the Christ child lying in a manger. God makes himself small for us; He comes to us meek and lowly, extending His grace and mercy. One day He will come in fiery judgment on this world, but until that time he brings grace and mercy.

Yes, tomorrow evening, the cry of an infant will sound saying, come unto me; accept me now before it is time to finally close the curtains on this, the final age.

Before He comes again in glory to judge living and the dead, He comes to us once again humility, meekness, and lowliness. He calls to you now, this Christmas feast, in the tender voice of an infant. Yes, He is calling.

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Why Christmas Is Celebrated at Night

blog12-22Some sing, “O Holy Night.” Some sing, “Silent Night.” Some sing, “It Came upon a Midnight Clear.” Christmas, it would seem, is a festival of the middle of the night. Jesus was born when it was dark, dark midnight. We are sure of it. And why shouldn’t we be?

Even though we are not told the exact hour of His birth, we are sure that it must have been at night. Scripture does say that the shepherds who heard the glad tidings were keeping watch over their flock by night (cf Luke 2:9). Further, the Magi sought him by the light of a star, and stars are seen at night—deep midnight. None of this is evidence that Jesus was born at 11:59 PM, but it sets our clocks for nighttime—deep midnight.

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

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

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

Lights have their true glory in contrast to the darkness. Who sees the stars at midday? Who appreciates the beauty of light until he has experienced the darkness? Yes, Christmas is a feast of the light. We confront the darkness of December and declare to it, your deepest days are over; the light is returning. And we of faith say to a world in ever-deeper darkness, your darkness cannot remain; it will be overcome and replaced. For though darkness has its season, it is always conquered by the light.

Light has a way of simply replacing the darkness. On December 22nd/23rd, the darkness begins to recede; the light begins to return. It is almost as if the darkness takes up the words of John the Baptist: He [Jesus] must increase, I must decrease. It seems subtle at first, but the light always returns; the darkness cannot last. In three months, the equinox occurs; in six months the summer solstice comes. The darkness will once again seek to conquer, BUT IT ALWAYS LOSES. The light will return. Jesus is always born at the hour of darkness’ greatest moment. Just when the darkness is celebrating most, its hour is over; the light dawns again.

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

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

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

Jesus is the Light of the World.

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

These videos are a testimony to just some of those windows. In this place, a place of death, a light breaks through: the light of faith, the Light of Christ. The lyrics in the first video are from Taizé: Christe, lux mundi, qui sequitur te habebit lumen vitae, lumen vitae (Christ, light of the world, who follows you has the light of life, the light of life). The second video features verses from the “Canticle of the Three Children” in the Book of Daniel.

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

The Light wins. He always wins.

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Words Fail – Another Meditation on Silence Before the Mysteries of this Christmas Week

archangel-gabriel-struck-zechariah-mute-1824Though I wrote last week of holy silence, something urges me (a man of many words) to write of it again. During Mass today, the words of Zechariah came to my mind:

Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the Lord … Be silent, all flesh, before the Lord, for he has roused himself from his holy dwelling (Zechariah 2:11, 13).

There is a common idiom: “Words fail me.” It is in this context that we can best understand God’s call to fall silent before the mystery of the Lord’s incarnation. Notice in the passage above that the call to silence follows the call to “sing and rejoice.”

Is there a difference between singing and rejoice, and just speaking? Of course there is! Singing, by adding the inscrutable sighs we call “song” (a deeply mysterious emanation from our souls) to the words, is declaring that “words fail.”

To be sure words, are a “necessary evil” for us. But honestly, in using words we indicate more what a thing or reality is not than what it is. For example, if I say to you, “I am a man,” I have really told you more what I am not than what I am. I have told you I am not a woman, nor a chair, nor a lion, nor a rock. But I have not told what it means to be a man. I have not told you myriad other things about myself that I could: I am a priest; my father was a lawyer and Navy veteran; my mother was a teacher; I am descended from Irish, German, and English immigrants. I have not told you about my gifts, or my talents, or my struggles, or numerous other aspects that make me who I am. And even if I spent several paragraphs relating my curriculum vitae to you, there would still be vastly more left unsaid than was said. Words fail.

Further, words are not the reality they (often poorly) attempt to convey. They are symbols of what they indicate. If you see a sign, “Washington” you don’t park there and take a picture of the sign. The sign itself is not Washington; it merely points to the reality that is Washington. You pass the sign and enter into a reality far bigger than the metal sign and begin to experience it. Words fail.

Many words are also more unlike the reality they describe than like it. My philosophy teacher once asked us how we would describe the color green to a man born blind. We struggled with the task but were able to come up with some analogies: green is like the taste of cool mint; green is like the feel of dew-covered grass. To some extent green is like these things, but the color green is more unlike these things than like them. Green, as a reality, is so much richer than the taste of cool mint or the feel of dew-covered grass. Words fail.

And if this be so in the case of mere earthly things, how much more so in the case of heavenly and Godly matters. The Lord therefore commands a holy silence of us as a kind of reminder that words fail. Silence is a proper reverence for the mysteries of the incarnation and of God. Words are necessary; without them orthodoxy could not be set forth and truth could not be conveyed. But, especially as regards God and the truths of faith, there comes this salutary reminder from St. Thomas Aquinas: “Now, because we cannot know what it God is, but rather what he is not, we have no means for considering how God is, but rather how he is not” (Prima pars, q. 3, prologue).

Therefore, fellow Catholics, as the mysteries of the incarnation unfold for us liturgically, Let all mortal flesh keep silence, and with fear and trembling stand, Christ our God to earth descendeth, bearing blessings in his hand (from the hymn, “Let All Mortal Flesh Keep Silence”).

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Some Final Advent Exhortations from the Lord

blog12-20As Advent approaches its end, the Office of Readings features some final admonitions for us from the Book of the Prophet Isaiah. On the one hand they console; on the other hand they challenge us to remain firm.

Isaiah addressed a people in exile who still awaited the first coming of the Lord. These texts now speak to us in difficult days when, exiled from Heaven, we await the His great second coming.

Let’s look at these admonitions of the Lord’s (from Isaiah 46:1-13) that were addressed to three different groups in ancient Israel, three groups still present in our time: the faithful remnant, the foolish rebels, and the at-risk fainthearted.

To the Faithful Remnant – Hear me, O house of Jacob, all who remain of the 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; It is I who have done this, I who will continue, and I who will carry you to safety.

Yes, this is directed to the devoted, to the remnant, to those who remain after the cultural revolution, to those sometimes discouraged and sorrowed over the infidelity of loved ones and the world around them. To these, often the elderly among us who remember a more faithful even if imperfect time, to these the Lord first speaks.

Blessed are those who mourn, for they shall be comforted. Who are the mournful? They are those who see the awful state of God’s people: not glorifying the Lord in their lives, not knowing why they were made, spending themselves on what neither matters nor satisfies. Yes, those who mourn shall be strengthened, and, as their sorrow has motivated them to pray and work for the kingdom, they shall be borne to safety.

Such as these, the faithful remnant, should never forget that God has carried them from the beginning, even in the strength of their prime. And now, reduced by age, the Lord still carries them. He has never forgotten them and will carry them to safety; their faith in difficult times will be rewarded.

To The Foolish Rebels – Remember this and bear it well in mind, you rebels; remember the former things, those long ago: I am God, there is no other; I am God, there is none like me. Whom would you compare me with, as an equal, or match me against, as though we were alike? There are those who pour out gold from a purse and weigh out silver on the scales; Then they hire a goldsmith to make it into a god before which they fall down in worship. They lift it to their shoulders to carry; when they set it in place again, it stays, and does not move from the spot. Although they cry out to it, it cannot answer; it delivers no one from distress.

The word “rebel” is from the Latin re (again) + bellum (war). In this context it refers to those who are forever at war against God and His plan for their lives. They foolishly forget His saving deeds of the past. They imagine vain things: that there are other gods or entities that could save them. Even more foolishly, they craft other “gods” that they have to lift to their shoulders to carry.

Many in our day act in the same way: always at war with God, His Church, and His plan. As G.K. Chesterton once noted, when people stop believing in God, it is not that they will believe in nothing but that they will believe in anything. Chesterton also wrote that when we reject God’s big laws, we get ten thousand little laws. We transfer our trust away from God to false, crafted gods like government, or science, or the market. We hope that they will carry us, but we end up carrying the weight of these gods on our shoulders. We carry this weight in the form of taxes, debt, and anxiety about everything in our health or environment (demanded by the increasingly politicized scientific and medical communities).

Science, the market, and government are not intrinsically evil, but they are not gods either and cannot deliver us from ourselves. Only God can do this. But to the many who rebelliously and foolishly persist with their “non-gods,” God says, “I am God; there is no other.”

To the Fainthearted at Risk – Listen to me, you fainthearted, you who seem far from the victory of justice: I am bringing on my justice, it is not far off, my salvation shall not tarry; I will put salvation within Zion, and give to Israel my glory. At the beginning I foretell the outcome; in advance, things not yet done. I say that my plan shall stand, I accomplish my every purpose. I call from the east a bird of prey, from a distant land, one to carry out my plan. Yes, I have spoken, I will accomplish it; I have planned it, and I will do it.

Among the faithful there are some who are at risk, who are close to giving up. God encourages them, but also warns that His plan will stand whether or not they endure. Thus there is an implicit warning from Jesus here, and an explicit warning elsewhere, that we must persevere. Jesus says that because lawlessness is increased, most people’s love will grow cold. But the one who endures to the end, he will be saved (Matt 24:12-13).

St. Augustine also wrote, [God has] devised a plan, a great and wonderful plan … All this had therefore to be prophesied, foretold, and impressed on us as an event in the future, in order that we might wait for it in faith, and not find it as a sudden and dreadful reality (From a discourse on the psalms by Saint Augustine, bishop (In ps. 109, 1-3: CCL 40, 1601-1603)).

God’s plan will stand whether or not we do. We must stand as well, even when we would faint or fall back. Our love must not grow cold nor our strength fail. God has triumphed and Satan has lost. We must choose with whom we will stand.

The evidence of the present time does not seem to show this, but as Scripture reminds us,

Therefore we do not lose heart … So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal (2 Cor 4:16-17)

For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever (1 Jn 2:16-17)

Here, then, are some final instructions from the Lord for us this Advent, instructions for us who wait for Him: be faithful; the plan will come to pass. Do not be a foolish rebel, nor one of the at-risk fainthearted. Rather, be part of the faithful remnant. For St. Paul says, Isaiah cries out concerning Israel: “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved” (Romans 9:27).

The song performed in the clip below is entitled “Lord Help Me to Hold Out.”

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A Summary of our Salvation – A Homily for the Fourth Sunday of Advent

Blog12-19Here on the Fourth Sunday of Advent we are close to the unfolding of the great mystery of the Word made flesh. It is easy for us to look right past it, but we do well to pause and ponder what is taught to us today about the salvation that is to unfold. One significant way we can do this is by reflecting upon the first reading today from the prophet Micah. In four short verses, we are presented with a kind of summary of our salvation, a snapshot of what ails us and how God heals us. Let’s see what the Lord and the Church have to teach us.

I. Our Humility – The text begins, And you, Bethlehem-Ephrathah, too small to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel.

Of all the towns and villages in the land of Judah, one of the lowliest was Bethlehem. Though not far from the great city of Jerusalem—a matter of a few miles—it was little more than a rundown, frontier village with little to recommend itself. It was a place by which one passed quickly on the way to nearby Jerusalem.

Even today, despite all that happened there, Bethlehem remains a troubled and rundown little city, impoverished and crowded. Its steep, hilly streets feature little that is pleasant to the eyes. There is a great sorrow that hangs over it. It is hemmed in by guard towers and walls covered with razor wire. These are signs of a great standoff between Israel and the Palestinians. Largely isolated economically, the city suffers from poverty and unemployment.

The ancient Church of the Nativity at the top of the hill looks every bit of its 1500 years in age. It is dingy, covered in soot, and largely in a state of poor repair, due to a standoff among the Orthodox factions that oversee the building. The tension is palpable as one enters the church and nervous tour guides engage in delicate negotiations to ensure a quick visit to the cave of the Nativity beneath the altar.

Yes, Bethlehem remains lowly, troubled, and very humble. And yet it is here that our Savior chose to be born. He did not choose nearby Jerusalem, distant Rome, or any great imperial city. Not in a palace was He is born, but in a cave. And even in this humble and lowly city, one has to get mighty low to find the place where Christ was born. One descends down steep, narrow steps into a cave. And even inside this cave, one must stoop lower still, even kneeling on the floor, to touch the place where Christ was born.

A lowly place in a lowly village—this is where Christ was born. See how the Lord esteems humility? God hates pride; He just can’t stand it. Pride is our greatest enemy, it is at the root of every sin we commit. That is why the Lord teaches us that humility is one of our greatest gifts.

The story also reminds us of something that took place in Bethlehem 1000 years before. The prophet Samuel was sent to anoint a new king to replace Saul. Having been sent to lowly Bethlehem, Samuel surveyed the sons of Jesse. Samuel was impressed by the seven strong young men he saw before him, but none of these were the king he was sent to anoint. There was one other son, so young and insignificant that Jesse had not even thought to include him. It was little David, who was out in the field tending the sheep. Yes, the lowliest one, he was the one whom God chose. Humility won the day (cf 1 Sam 16).

And so it is that Bethlehem shows forth the humility, the lowliness that alone opens the door to God. Bethlehem is a name that means “house of bread,” not “house of caviar,” not “house of fine wine,” rather, the house of ordinary bread. Humility ushers in our God.

II. Our Hardship – The text goes on to speak of our condition prior to the coming of Jesus: Therefore, the Lord will give them up, until the time when she will is to give birth has borne.

For indeed, our condition without Christ is grave. We are given up, given over to sin and to our own fruitless and self-destructive tendencies. And thus we learn of the gravity of our condition: that we cannot save ourselves. The prophet Isaiah had cried out, Oh, that you would rend the heavens and come down, that the mountains would tremble before you! … All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf and like the wind our sins sweep us away. No one calls on your name or strives to lay hold of you; for you have hidden your face from us and made us waste away because of our sins (Is 64:1,6-7).

Yes, our condition apart from Christ is hard and quite hopeless. In the age of the Law and the prophets, we learned the hard way that no matter how hard we try we cannot save ourselves. Our wounds are too deep, our pride too great, our hearts too dull, and our minds too dark. We are lost without God. How often have deluded men sought to create utopia only to discover ruins? We have only to consider the utopian notions of the last bloody century.

Yes, the age of the Law and the Prophets in the Old Testament shouts to us that we cannot save ourselves. We must rely on God; we must turn to Him. We don’t just need an angel—we need a savior. And until she who was to give birth has borne the son, the only way to describe the human family is just the way this text from Micah does: we had been given up, given over to our own sins so as to discover humility and our need for a Savior.

Isaiah wrote, All we like sheep have gone astray, every one to his own way (Is 53:6). St. Paul would later write of the time before Christ, we were dead in our sins (Eph 2:1), given over to our transgressions and iniquity.

So here is our hardship. We are wandering, lost and in need of a Savior.

III. Our Head – The text goes on to speak of our Savior, our shepherd, our ruler, and our head: Whose origin is from of old, from ancient times. He shall stand firm and shepherd his flock by the strength of the Lord, in the majestic name of the Lord, his God.

And thus we see that our Savior will be both God and man. He is God, for His origin is from of old, from ancient times (cf also Hebrews 7:3). He also saves us by the strength of the Lord. And yet He is also one of us, for the text speaks of Him as acting in the name of the Lord, His God.

He must be God in order to have the power to save us, and yet He must also be one of us in order to speak and act on our behalf. As God, He cannot obey God, for there is only one divine will. But as man, having a human will, He is able to obey the Father. Thus it makes sense that our Savior must be both God and man.

It is said that He will shepherd His flock. Shepherds feed, lead, and protect their flocks. And all this the Lord does for us. It is a trait of sheep to be wayward; sheep tend to stray. They need the watchful care of a shepherd. Similarly, even after saving us from our sins, the Lord must continue to feed us, lead us, and protect us. Otherwise, having been snatched from the wolf, we might run into a bear. Or, having been saved from the edge of a cliff, we might wander into a thicket.

Thus Christ, our shepherd and head, must go before us, showing us and opening the way. He must also walk behind us to guard us and to observe our every action. And he must walk beside us to keep our paths straight. We need a Savior, not just on Good Friday, but every hour of every day.

IV. Our Healing – The text goes on to say, and the rest of his kindred shall return to the children of Israel and they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace.

And thus we see that Jesus’ essential task in healing us is not simply a personal healing for me alone or for you alone. It is also healing that removes the divisions within and among us. One of the chief sources of our suffering in this world is division. Nation is divided against nation; races and ethnic groups are in competition; there is conflict and crushing hatred.

At the time of Jesus, Jews and Gentiles (largely Romans and Greeks) were in major conflict. The Jews of Jesus’ time were taught to love their neighbor and their fellow Jews, but to hate their enemy. Jesus taught that we must love and forgive our enemies and began the process of establishing a universal Church, a Catholic Church. He gave the apostles standing orders to preach the gospel to every nation and to unite everyone under the common title of disciple, of Christian. The dignity of baptism and of being a child of God was to be offered to all. As this text of Micah prophesies, the Lord’s salvation and greatness shall reach to the ends of the earth.

The text goes on to say, He shall be our peace. Note that this is not a “can we all just get along” sort of peace. It means that He shall be our peace. That is to say, the Lord Jesus Christ and the truth He proclaims are to be the source of our unity. In sending the apostles forth to proclaim the Gospel to every nation, Jesus said that they should teach the people to observe everything that He commanded, and should draw them into the life of the church through baptism (cf Matt 28:19). He is our peace. Jesus and His teachings are what are meant to unite us. Every other form of peace is not a true or lasting peace.

Thus Jesus initiated a process that was not meant to conquer the world politically. Rather, it was a process whereby His truth and grace would be proclaimed and those who accept these gifts would be able to come to greater and more lasting peace.

This peace must begin in the heart and mind of every individual believer who, by the grace of Jesus Christ, experiences an inner healing of the many conflicts and destructive drives caused by sin. Then, by drawing others to that same healing through evangelization to a life-changing, transformative relationship with Jesus Christ, this peace is meant to spread throughout the world. This will put an end to division; bring together the children of God; and show forth God’s greatness, truth, and salvation to the ends of the earth.

He is our peace. Jesus is our healing.

Today’s first reading, just prior to the Christmas reality, presents us with a summary of our salvation. It stresses our need for humility, describes our hardship, announces our Head (a Shepherd), and sets forth the basis for our healing. In a word, the basis for our healing is the Word made flesh, Jesus.

This song says,

We need to hear from you
We need a word from you
If we don’t hear from you
What will we do
Wanting you more each day
Show us your perfect way
There is no other way
That we can live.

Destruction is now is now in view
Seems the world has forgotten all about you
Children are crying and people are dying
They’re lost without you, so lost without you
But you said if we seek
Lord if we seek your face
And turn from our wicked, our wicked ways
You promised to heal our land
Father you can