Author: Msgr. Charles Pope

I must admit that I have a few concerns about the Christmas Liturgical Calendar and I am interested in your thoughts on the matter.

1. In the First place I think that having the Feast of the Holy Family inside the Octave is a mistake. This is due, not to the feast per se, but especially to the Gospel readings that are selected for the Feast.

In cycle A we read of the flight to Egypt, an event that takes place after the Epiphany which we have yet yet to  celebrate! In effect, we jump forward in time either weeks, or even two years, (depending on when we reckon Epiphany to have taken place historically, (for some scholars think the Epiphany may have take place up to two years after the birth, which I personally doubt)). After having jumped forward in time and place (Egypt), we then go back in time and place, (Bethlehem), to celebrate Epiphany on January 6th or the nearest Sunday.

If this were not bad enough Cycle B takes us forty days forward in time for the Feast of the Presentation (also called the Purification). This too is a jump forward in time for the Rite of Purification was to take place forty days after birth by Jewish law and custom. That is why we celebrate the Feast of the Presentation on February 2nd.

Even worse, Cycle C takes us 12 years into the future as we read of the finding of Jesus in the Temple. Then suddenly we are back to the infant Jesus for the feast of Epiphany.

All this temporal displacement could be avoided if we returned the Feast of the Holy Family back to the Sunday after Epiphany where it was prior to 1970. Indeed the Traditional Latin Mass still has the feast located there and uses the Gospel of the Finding of Jesus in the Temple. As such it provides a nice bridge from the infant Jesus we had at Epiphany to the Adult Jesus we have and the Baptism of the Lord and the Sundays following. It also avoids the temporal whiplash which the calendar and Christmas cycle causes by celebrating the Feast of the Holy Family on the Sunday inside the Christmas Octave.

2. A second concern I have is the loss of the Feast of the Circumcision and the giving of the Lord’s Name. As you likely know, Jewish boys were circumcised on the 8th Day, and their name was announced. Until 1960 we celebrated the octave day of Christmas as the Feast of the Circumcision of the Lord. More than the Circumcision we also celebrated the giving of Jesus’ name. However in 1960 Pope John XXIII renamed January 1st as simply, “the Octave Day of Christmas,” though the Gospel of the Circumcision continued to be read. In 1970, the Feast came to be designated as the Solemnity of Mary, Mother of God.

However! – Now in this matter, my preference for the Feast of the Circumcision is rooted in my preference for a proper chronology that follows the Biblical Data as close as possible. But to be fair, the designation of the Octave Day as “Mary Mother of God” has some very strong arguments for it, I must say.

Evidence for the celebration of this feast goes back in the Roman Church all the way to the 7th Century. Prior to that, there is evidence of this feast being celebrated in other parts of Europe, but usually on the Fourth Sunday of Advent. By the 13th and 14th Centuries, however, the Feast of the Circumcision of the Lord came to replace this feast, and the Feast of Mary Mother of God was eventually moved to October 11th and renamed the feast of the “Maternity of the Blessed Virgin Mary.” Just after Vatican II The more ancient feast of Mary Mother of God was restored to January 1st. So, in the first place we see that the Feast of Mary Mother of God on January 1st is the more ancient practice and this is a strong argument in its favor.

The feast also commemorates a very central dogma, most appropriate for the Christmas season: that since Christ is one person with two natures (human and Divine), then Mary is rightly called the Mother of God. Mary is Mother of God because Jesus is God. Some had wanted to argue that she only gave birth to his human nature and, hence, is only mother of what is human in him. But Jesus is ONE PERSON with two natures. This is something called in theology the “hypostatic union” and it is an essential teaching on Christ. He unites, in one person, the human nature and the divine nature. There are not two “Jesuses.” Neither is it true that his Divine nature came upon him at a later time such as his baptism. No, his two natures were united in his one person from the moment of of his human conception. And since Jesus is one, Mary gives birth, and is mother to the whole Christ. Mary is Mother of God because Jesus is God and Jesus is one. This title was given to Mary at the Council of Ephesus in 431 in defense of Christ’s divinity. The Greek form of this title is Θεοτόκος (Theotokos) translated more literally as “God Bearer.”

Still! – I love the Blessed Mother, and surely affirm her under this proper title. But I regret the loss of the Feast of the Circumcision. As stated, I generally prefer to stick as close to the Biblical narrative as possible. In this case Scripture is clear, on the eighth day (i.e. January 1st for us), Jesus was circumcised and his name given. Three important truths and events are celebrated here. First that Jesus was born under the law and submitted himself to it so that he might fulfill it. Secondly there is the first shedding of blood, and this refers to the passion. Thirdly his name is announced: Jesus, a name which means “God saves.” There is no other name given to men by which we are to be saved, there is no other blood that can atone for our sins than the blood of Jesus and there is no one who can fulfill the Law as Jesus does. It seems a bit of a loss not to explicitly celebrate these truths about Jesus on the very day (the eighth day) they happened.

3. A third concern is the moving of Epiphany in many parts of the world to the nearest Sunday. This troubles me greatly. Epiphany is a very important feast of the Church and completes the the 12th day of the Christmas feast. January 6th is the proper day for this feast going back to the 4th Century. Now many argue that the Feast is important and that is why it should be moved to the nearest Sunday so that many more will experience it. However, it is a fact that this inevitably shortens the Christmas Cycle. The liturgical calendar sets forth sacred time, and it seems a very bad idea to allow the demands of the secular world for convenience to intrude on sacred time. Christmas is OUR time and OUR feast. It seems as though the tail is wagging the dog here. Too many Catholics allow the world to influence how they celebrate Christmas. Christmas does not end December 26th or January 2nd. It ends January 6th. Better that we should catechize our faithful as to the importance of this feast and even set it as a holy day of obligation than to move it. It is true that fewer will experience the feast, even if we oblige it, but at least the Church will speak more clearly to full mystery of the Christmas feast rather than rush its completion and cave to worldly schedules. IMHO.

4. Lastly, the Christmas Octave is quite “interrupted” by feasts that are often extraneous to it: St. John Apostle, St. Stephen, St. Thomas Becket. Here too the feast of St. Stephen on December 26 is quite ancient, probably predated the celebration of Christmas liturgically. St. John’s Feast is also quite ancient. Less, so St. Thomas Becket, though his feast may predate the declaration of Christmas as an “octave.” Thus, there may be little we can do about these feasts due to their ancient origins in the late December calendar. Even the Feast of the Holy Innocents (Dec 28), while part of the Christmas story, is celebrated out of proper temporal order and belongs somewhere after Epiphany if we were to try and restore some order to the temporal whiplash of the Christmas cycle.  At any rate, the upshot of the Christmas Octave is that it is Chaotic and temporally unsettling.

You may wish to dispute these regrets of mine and I hope you will use the comments section to advance your points. Obviously, greater minds in the Church than I have decided on these matters and do not agree with yours truly.

I suppose though, if I had it my way, here is what I would do:

1. Celebrate the Feast of Mary Mother of God on the Sunday Between Christmas and January 1st (where we celebrate Holy Family now).
2. Move the Feast of the Holy Family to the Sunday after Epiphany (where it used to be before 1970). This Feast seems better celebrated after Epiphany as a kind of bridge: Jesus at 12 years of age links the infant Christ and the adult Christ as we return to Ordinary time.
3. Restore the Feast of the Circumcision to January 1st.
4. Return Epiphany to January 6th where this is not currently the case.
5. Holy Innocents could be celebrated sometime after the Feast of the Presentation or at least after Epiphany, but before Holy Family.

But nobody is asking me from Rome what I think! 🙂 So enjoy my “rant” for what it is: , just a slight case of temporal whiplash, grief for a feast that is missing in action and a wish to tweak the Christmas calendar so it flows a little better.

Enjoy The Ave Maria by Rachmaninoff.

And for those of you who prefer a more modern Christmas, here is a virtual and iPad Christmas:

North Point’s iBand from North Point Web on Vimeo.

In yesterday’s blog post, (which was actually a written version of my Sunday sermon), I mentioned that it might make sense for us to look more deeply at some of the virtues In the Letter to the Colossians which ought to be cultivated by a Christian, especially in the family setting.

The third chapter of The Letter to the Colossians, while speaking in a general way about vices to be avoided and virtues to be cultivated, has a particular family focus since it builds to its conclusion about wives being submitted, husbands loving their wives, and children obeying their parents. Because of this, I use Colossians 3 as a central text in marriage preparation.

For the sake of brevity in this post, we are going to focus on versus 12 to 17 which emphasizes the virtues to cultivate. The other verses (1-11 and 17ff) contain wonderful information as well, and ought to be dealt with it another time.

As is often the case, when we look at the words and details in Scripture, it is helpful to look to the Greek text which gives a richer sense of what these virtues really summon us to.

Here then is the text for our reflection, and then a kind of line by line commentary:

Therefore, as God’s chosen ones, holy and beloved, clothe yourselves with heartfelt compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. (Col 3:12-17)

Note that the text begins with a kind of general declaration of our identity. The simple word “Therefore” articulates the teaching that what we should do, flows from who and what we are;  agens sequitur esse (action follows being). And thus, all the virtues which follow should flow from the fact that we are God’s “chosen ones,” that we are “holy” and “beloved.”

These are not just titles, they are manifest  realities that flow from our reception of the sacraments and inclusion into Christ as members of this Body. These are virtues that are available to us as a direct result of our union with Christ, “therefore” we ought to lay hold of them and love out of them.

The text says that we are chosen. And while being chosen is a deeply mysterious reality for which we can only be grateful, it also means that having been chosen, we are thereby equipped, empowered and enabled to live the virtues that will follow if we will but lay hold of them through the power of God’s grace which owes us.

The text also says that we are holy. To be “holy,” means to be set apart, to be special, to be uncommon. In no way is it acceptable for us to live ordinary lives, or to presume that mediocrity is an acceptable stance for us. No! We have been chosen by God to be set apart. We ought to exhibit outstanding virtue and, as Scripture says elsewhere:  shine like lights, blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine like stars (Phil 2:15). Jesus also summons us to be salt and light (cf. Matt 5). And thus, these opening lines set a kind of foundation that is necessary for all that follows later.

The text then says regarding these virtues that we should clothe ourselves in them. The image here is essentially that of a garment. In many places, Scripture speaks of our life and virtue in terms of a garment.  We are told elsewhere that we are clothe ourselves in Christ, and that we are to put on the Lord Jesus Christ make no provision for the desires of the flesh (Rom 13:14).  Jesus tells the parable about a wedding feast and of a man who came into the wedding feast not clothed in a wedding garment. He was thrown into the outer darkness on account of that because the garment is righteousness (cf Matt 22:1-13).

The book of Revelation speaks of this garment as being given by God to those who are his holy ones (Rev 6:11). The garment we are to put on then is a kind of wedding garment, a garment provided by God, a garment of righteousness (Rev 19:8).  We are to adore the Lord in holy attire, be clothed in Christ and in the beauty of holiness.

Having received this garment, then let us look now at the list of virtues that follow and that we are to be clothed in by God’s grace.

1. heartfelt compassion – The Greek text is a bit more earthy and explicit rendering it: σπλάγχνα οἰκτιρμοῦ (splanchna  oiktirmou) meaning most literally a”gut-level compassion.”

For the ancients things were shifted down a bit. The heart was the place of though and deliberation. The “gut” or viscera was the place of feelings. And what we call the brain today and see as the seat of thought, the ancients speculated as having the purpose of cooling the blood. We still maintain some ancient expressions when we talk of a “gut reaction” or of having butterflies in our stomach.

So, splágxnon  (heartfelt) refers literally to the inward or visceral parts (stomach, liver, bowels, etc.), and figuratively to the emotions. And thus note that these are “deep” feelings, not just passing or surface feelings. Thus  the insight here is the capacity to feel deep emotions, to have sympathy, empathy, etc.

And oiktirmós (compassion) – refers to deep feelings about someone’s difficulty or misfortune. But note that the prefix “oik” is likely related to oikos, meaning “house” in Greek. Thus this locates the virtue of compassion to the family or household especially.

Thus the virtue to be cultivated here is a deep, tender, family-like mercy or compassion for others, especially in their misfortunes of struggles. It is to have the kind of mercy that usually is directed to a brother or sister, child, or parent. It is the tender compassion that befits the family.

 2. Kindness – This is an often misunderstood virtue and tends in our culture to be seen merely as being nice or pleasant. But kindness here is understood in a far more active sense.

The Greek word is χρηστότητα (chrestoteta) And though kindness is a good translation, it speaks more to having a disposition that is well suited, useful, or profitable in a given situation.  Chrestotes means that something is “well-fitting” or something that is really needed.

Thus kindness refers to more than being nice or pleasant. It refers to meeting real needs. St. Paul lists Kindness (chrēstótēs) as a fruit of the Holy Spirit (Gal 5:22). Jesus uses this word to describe his yoke as being easy, i.e. “well-fitting”.

Kindness here is to be understood as the Spirit-produced goodness which meets given needs in a suitable way and avoids human harshness.

3. Humility – Here too, humility is often misunderstood today to merely mean having a lowly estimation of oneself. But true humility is reverence for the truth of oneself.

The Greek word is ταπεινοφροσύνην (tapeinophrosynen) derived from tapeinós meaning “low, humble” and phrḗn, meaning a “moderation” that is regulated by a proper and inner perspective. And thus humility is the virtue that helps us moderate having too high an opinion of ourselves but does not mean we have no sense at all of our gifts or that we deny or hide them.

Scripturally  the “lowliness” is not an artificial or merely negative self assessment that ignores our gifts and talents. Rather, it comes from comparing ourselves to the Lord rather than to others. This brings sense of self into alignment with the proper standard. Before God who can boast?  And thus this virtue is to keep one from being self-exalting, self-determining, self-inflated. For the believer, humility also means to  live in complete dependence on the Lord and to realize whatever good we have is a gift that we ought to be grateful for rather that glorify ourselves in.

4. Gentleness – Here too gentleness is often misunderstood to describe a person who is always mild mannered and seldom animated. But here again the virtue described is one that moderates strength and anger but does not destroy them.

The Greek word is πραΰτητα (prauteta) and is relates to the term praótēs, meaning “meekness.” Aristotle defined meekness or gentleness (praotes) and the proper mean or middle between too much anger and not enough anger.There are times when some anger is appropriate and it would actually be wrong to show no anger.

Thus gentleness or meekness refers to one who has authority over their anger and is able to moderate its use. Some one has defined meekness as “gentle strength” since it  expresses power with reserve and gentleness.

So gentleness is a virtue that moderates our use of anger and channels it to good ends when we do have recourse to it. It is the perfect virtue for a parent who needs to discipline a child using some degree of anger to frame the seriousness of a matter but not so much anger as to be counter-productive. It is a virtue that helps steer a middle course regarding anger that avoids excess or defect.

5. Patience – Patience is the capacity or willingness to suffer on account of others, often over a long period of time.

The Greek word is μακροθυμίαν (makrothumian) – from makrós, meaning “long” and thymós, meaning “passion” .

Thus the virtue described here is “long-suffering”, the capacity of waiting sufficient time before expressing anger or other premature use of force.

Here is a virtue that embraces a steadfastness and staying-power. In our families, it is often necessary to stay in the conversation a long time before we see results. Parents need to see beyond the moment to the longer perspective. Spouses need to realize that change in the other spouse may take a long time, much prayer and on-going help. In a divorce, cut and run culture, here is a virtue that helps us stay and strive to work out our differences.

6. Bear with each other – Here is a realated virtue that helps us stay in the conversation even when progress is slow.

The Greek word is ἀνεχόμενοι (anechomenoi)  from aná, meaning “up or through (as in seeing something “through” or completing a process”) and echō, “to (still) have”) –

Thus the virtue of bearing with others describes “still putting up” even after going through a sequence or course of action that has yet to produce all the desired results. It is  to forbear;  to endure, to persist.

Here too we can see how crucial this virtue to endure even when change seems slow or unlikely.

7.  forgive one another, if any of you has a grievance against someone. Forgive as the Lord forgave you.- Here is another essential virtue, but one that causes a lot of fear and consternation in people. Many people think that to forgive is either to pretend something did not happen or say the there should be no consequences for wrong doing. Neither notions are necessarily contained in the concept.

The Greek word is  χαριζόμενοι  (charizomenoi) from cháris, meaning “grace, or favor” – and menoi – meaning to extend or grant. Thus the Greek word means to freely show favor, or extend mercy or kindness.

To forgive is to receive the grace from God to no longer be vengefully angry and seek retribution. It is the grace to let go of our anger and need to hurt or shun those who have harmed us. It does not mean that we can live in peace with everyone, especially when the one who has done the harm shows little capacity or willingness to change. Sometimes the best we can do is to extend the grace of indicating we are no longer filled with venom and a desire to seek vengeance over what happened.

Through forgiveness we let go of the need to change the past and surrender the illusion and vengeance will make everything alright. The degree to which we can resume a normal relationship with others will vary based on circumstances. But forgiveness helps us bury the hatchet wherein crime brings crime forever.

As we can see, according to the text, our capacity to forgive others is directly related to how deeply we grasp the enormous mercy that has been extended to us. Too many people today have little knowledge or appreciation of the incredible degree to which they have been forgiven. And thus they are little equipped to forgive others. Too many are “unbroken” in their spiritual walk and manifest more as pharisees than forgiven and grateful disciples.

8. Put on love, which binds them all together in perfect unity. – The concept of love (agape) “binding” and “perfecting” and “unifying” the other virtues speaks to the way love manifests a kind of maturity in the Christian life and crowns the other virtues. The journey to Love requires that the Lord remove a lot of sin and selfishness from us, which the other virtues assist with. Having done this he is able to give us the capacity to actually love other people with tender affection and loyalty. Believe it or not God can actually give us the power to love other people, even our enemy, and those who trouble us. This is not just a slogan, it is a virtue and a reality for those are purified by God’s grace and brought to the increasing perfection of greater maturity .

The phrase “bond of perfection” is instructive. The Greek text is  σύνδεσμος τῆς τελειότητος (syndesmos tes teleiotetos) – sýndesmos is from sýn, meaning “close identity with” and déō, meaning “to bind” So, “bond” here means a close identity which produces close harmony between those joined. And thus we are taught that love has close identity with all the other virtues and in a sense cannot be separated from them. And the relation between love and other virtue is two-way, for love supports, perfects and infuses them, and they also help clear the way for love.

And, as for perfection, the Greek word teleiótēs refers to the perfection of  completion. It refers to something that has reached perfection in a  cumulative sense, something that has reached perfection by attaining to its telos or “proper end.”

9. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. The concept of peace ruling in our hearts is a fascinating one in the Greek text.

First of all the notion of “peace” is rather abstract and incomplete in English where it is more of an absence of conflict than a truly positive and rich reality.

But the Greek word for peace is  εἰρήνη (eirene) from eirō, meaning “to join, tie together into a whole” And thus “peace” is the experience of being made whole, as when all essential parts are joined together.  peace is God’s gift of wholeness, of being complete. It is to be integrated and is a far more beautiful gift than simply not being at war with others or arguing with people.

And the concept of peace ruling in our hearts is even more interesting in the Greek which literally speaks of peace being a βραβεύω brabeuó meaning  “to act as an umpire” And thus peace in this sense arbitrate, or makes the call” in a conflict between contending forces” whether with us or outside us.

And thus, when we are whole, complete and serene because what is essential is up and running, this wholeness and completeness “calls the shots” so that we do not overreact in error and become too vexed at what is often not real or accurate in our perception.

As members of the Body of Christ we are called to receive this gift of peace, this wholeness, this completeness. And when we receive it we become a real blessing to our family and others!

10. And be thankful – Gratitude is one of the most essential virtues to cultivate. It is a discipline of the mind and heart wherein we remember, we have present to our mind and heart what God has done for us so that we are moved, we are grateful, we are different. A grateful person is a joyful and serene person and it is pretty difficult for for a deeply grateful person to be grouchy, stingy, unkind or unmerciful. Gratitude is a wonderfully transformative grace and virtue!

The Greek word is εὐχάριστος (eucharistos) – from eú, meaning “well” and charízomai meaning to grant freely”.

In other words, by this grace and virtue we are well able to appreciate that all is gift, and that God has been so very good to us and has done so “freely” not because we earned or deserved it, but just because he is good, provident and loving.

11. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts –

The notion of allowing the word of Christ dwell in us also involves a “household” word in the Greek, which is  ἐνοικείτω (enoikeito) and once again we see the root word “oikos” which means “house” or “home” Thus the text directs us to make a home for the word of the Lord in our mind and heart. The word of the Lord cannot be a mere thing about which we are only vaguely aware. It is to dwell in us richly, abundently, and habitually. It is to have a home in us, an abiding presence.

And having cultivated this for ourselves we are able to teach others, especially the young. The Greek word here is  διδάσκοντες (didaskontes) which means teaching, or more literally “to cause to learn.” But the sort of teaching implied here in this word is discursive teaching which involves an on-going teaching, through the use of discussion or discourse. The Greek word here is also a participle and thereby includes the notion of an on-going action: “teaching one another.” One gets the image that the faithful are expected always to be discussing God’s word and always teaching and learning of it.

The text also speaks of admonishing. In English we hear the notion of “warning” in this word. But more literally, the Greek word νουθετοῦντες (nouthetountes) means to place the mind (from noús, “mind” and títhēmi, “to place”). The word contains the idea of  appealing  to the mind by supplying doctrinal and spiritual substance or content which exerts positive pressure on someone’s logic  or reasoning. Thus perhaps “urging” is another way to translate this word.

The Christian home must be a place where the faith is learned and taught! Parents absolutely must read Bible stories to their children. The faith must be learned, discussed and handed on. This task cannot simply relegate to Sunday School or the Sunday pulpit. Every parent and elder in the home should immerse themselves in God’s teaching so as to teach it, urge it and deeply root it in the heart and mind of other family members, especially Children.

Psalms hymns and inspired songs are often a way to put the word more deeply in our minds. Music can often reach the depths of the soul in ways that the spoken word alone cannot. I am deeply aware of this as a preacher who also has a great choir. It is often the choir which impactfully “brings the message home” on a given Sunday.

 12. do it all in the name of the Lord Jesus – The expression, “In the Name of Jesus” is more than a slogan or a way to end a prayer. To do something in the name of Jesus means that we are doing it in accord with his will. If I were to say to my congregation, “In the name of the Bishop, I hereby declare that Wednesday is not a holy day of obligation” I better have checked that out with the Bishop and make sure that it what he thinks and has decided.

Therefore this final admonition is a call for us to be deeply immersed in the actual will of Jesus through the study of his Word, his Church’s teaching and through prayer.

If every family member will do this, innumerable arguments and power struggles can be avoided since we are all on the same page, and of the same mind and heart.

OK, so this has been a workout! But there is here a rich tapestry of virtues to cultivate both for us as individuals and for our family life.

Well, I didn’t get the gift I wanted this Christmas  😉 Maybe the fact that it cost $20,000 had something to do with it  🙂 It is the Seven-Seater tricycle in the Hammacher and Schlemmer Catalog.  I suspect it is one of those corporate “team-building” items and thus a large corporation might be able to afford the hefty cost or even just rent it for corporate “retreats.”

At any rate I was intrigued when I saw it as something of an image of the Church. I know that I exaggerate when I “see” these things, but it is good to reminded of the Lord and His Church in many ways.

That it is a Tricycle reminds us surely of the Trinity, the foundation on which our faith rests and rolls.  Or perhaps the three wheels speak to the passion, death and resurrection of Jesus (from whose wounded side came forth his Bride, the Church, and whose resurrection means she is a bride, not a widow).  Or is it the three Sacraments of initiation (Baptism confirmation, Eucharist) that enable us to fully participate (or ride) in the Church. Or perhaps the three wheels are the three degrees of Holy Orders (Bishop, priest, deacon), on which the Church both rides and is steered.

The seven seats may speak to the seven sacraments, or the seven gifts of the Holy Spirit, or the seven churches of Revelation. But we ought not forget that the number “7” is also a number specifying perfection and fullness. And thus the seven seats speak to the “full number of the elect” that is known only to God. And this is my preferred interpretation, that the seven riders represent the full Membership of the Church.

Each of the seats is adjustable. And this speaks to the different gifts that all bring and the Church’s capacity to use different gifts and adjust the to needs and gifts of others, while also insisting that one find a seat and act in a way that does not violate her main task as making the journey to heaven.

The seats are arranged in a circle. And this indicated the equal dignity of every baptized member. In the Church there are different roles and there is authority, but in terms of dignity before God, all are equal. The Pope has supreme authority in the Church but he is no more baptized than anyone else. In the Church authority is exercised among equals.

Note that all the riders hold on to a single, circular handle bar. And this speaks to the fact of One Lord, one Faith, One Baptism. Yes, we all hold to the one, true faith, and to a church that has among its four marks that she is “One.” Even the driver’s steering wheel is attached on and through the circular bar.

There is only one steering wheel. And this remind of the Pope in the universal Church and the Bishop in the local Church. Only one person can steer. Give everyone a steering wheel and there is chaos, power struggle and an accident waiting to happen. If no one is pope, everyone is pope and that is very, very bad. It will be noted that the driver is the only one to steer, but he is able to get feedback, advice and encouragement from the other riders. And thus his leadership is collaborative, but it is ultimately a single leadership. Every body, needs a head. A body with two heads is a freak, and a body with no head is dead. Every body, including the Church needs a head. Thus this image of the church has one steering wheel. And for those who say the head is a book not a pope, I say that books can’t see to steer; it takes a real person to see, to be inspired, and to steer.

Every seat, including the driver’s has pedals. And this means that everyone must do their part.  If one member suffers or lapses, all the members will suffer; if one member has an energy burst and can pedal gloriously, all the members are glorified. If one member is struggling, there are six others to compensate. But all must reasonably do their part, play their role, and contribute to the journey of the Church to glory. If too many are allowed to stray or pedal backwards, or drag their feet, then the forward progress gets difficult and other members suffer. Thus the Church must correct and insist that all do their part.

Every seat must be filled, or the work gets harder for those who remain and may eventually stop or go backwards if too many seats go empty. And thus evangelization is going to be key to keep the seats full and the work of the Lord’s Church moving forward. Further, if there are empty seats, it means some are being left behind, and this should be considered unacceptable for the Church that is make sure the full number of the elect find their way home. Every empty seat is a disgrace, a failure of mission, and makes the work even harder.

Well, more can be said. Feel free to add your own commentary on this seven-seater tricycle. Here’s a video that shows the trike in action. The video is funny to since it is kind of a spoof,  crafted on the TV ads of the 1950’s with silly elevator music and a lot of dumb waves and staged enthusiasm, like those old ads. Someday I would love the chance to ride one of these tricycles. You may note that some of the scenes in the video depart from proper eclessiology – find the errors in the video!

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

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

As we celebrate Christmas I would like to list some of the paradoxes of Christmas. I want to say as little of them as possible, just enough to make the paradox clear. This paucity of words, not common with me, is in reverence to the mystery and also to invite your own reflection.

1. The Infinite One becomes an infant.
2. An antiphon for the Christmas season says, How can we find words to praise your dignity O Virgin Mary, for he whom the very heavens cannot contain, you carried in your womb.
3. An old Latin Carol (in Dulci Jublio) says, Alpha et O, Matris in Gremio – (Alpha and Omega, sitting in mommy’s lap).
4. He who looks down on all creation looks up to see his mother. The most high looks up from a cradle. Of this moment even the pagans wrote with longing and tenderness: Incipe, parve puer, risu cognoscere matrem….ipsa tibi blandos fundent cunabula flores, occidet et serpens, et fallax herba veneni occidet (Begin, little boy to recognize the face of your mother with a smile….For you, your own cradle will bear delightful flowers; the serpent will die, and the plant that hides its venom) – Virgil 4th Eclogue.
5. He who indwells all creation is born in homelessness.
6. He to whom all things in heaven and on earth belong, is born in poverty and neediness.
7. He is the mighty Word through whom all things were made. He is the very utterance of God, the Voice which summons all creation into existence. Of this Word, this Utterance, this Voice, Scripture says, The voice of the LORD is upon the waters; the God of glory thunders, the LORD, upon many waters. The voice of the LORD is powerful, the voice of the LORD is full of majesty….The voice of the LORD flashes forth flames of fire. The voice of the LORD shakes the wilderness …The voice of the LORD makes the oaks to whirl, and strips the forests bare; and in his temple all cry, “Glory!” (Ps. 29). Yet, this voice is now heard as the cooing and crying of an infant.
8. His infant hand squeezes his mother’s finger, as infants do. From that same hand, the universe tumbled into existence. That same hand is steering the stars in their courses.
9. He who holds all creation together in himself (Col 1:17) is now held by his mother.
10. He who is the Bread of Life is born in Bethlehem (House of Bread) and lies in a feeding trough (manger).
11. He who is our sustainer and our food, is now hungry and fed by his mother.
12. Angels and Archangels may have gathered there, Cherubim and Seraphim thronged the air! But only his mother in her maiden bliss, could worship the beloved with a kiss. (Christina Rosetti “Ere the Bleak Mid Winter”).

Each of these is meant to be a meditation on the great mystery of the Incarnation. Please add to this list!

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

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