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As we continue to await the fast-approaching Feast of Holy Christmas, it is good to ponder some aspects of the Incarnation. Among the questions for us to consider is why it was the Son, the Second Person of the Blessed Trinity, that became incarnate, rather than the Father or the Holy Spirit.

Most people have never even thought of this question let alone sought to answer it. God could have chosen many different ways to save us; He chose to act as He did not because it was required, but because it was fitting. It falls to us to ponder, using Scripture and our own reason, why God’s chosen way was fitting, and what we can learn from this.

As always, St. Thomas Aquinas provides rich resources for us. I present below his teaching from the Summa Theologica (part III, question 3, article 8) in bold, italics; my poor commentary appears in red text. St. Thomas proposed four reasons as to why it was most fitting for the Son to become incarnate.

I. First, on the part of the union; for such as are similar are fittingly united. Now the Person of the Son, Who is the Word of God, has a certain common agreement with all creatures, because the word of the craftsman, i.e. his concept, is an exemplar likeness of whatever is made by him. Hence the Word of God, Who is His eternal concept, is the exemplar likeness of all creatures. … for the craftsman by the intelligible form of his art, whereby he fashioned his handiwork, restores it when it has fallen into ruin.

When the Father created all things, he uttered a Word: (i.e., Let there be light). Thus He creates through His Word (the Logos), and the Word of God is Christ. Therefore, in speaking creation into existence by the Logos, God impresses a kind of “logike” (logic) on all things.

In this way the Son, the Logos, has a “certain common agreement with all creatures,” who bear something of logic or likeness to Him. If this be so, then, as St. Thomas reasons, God the Father would best repair His creation by the same Word through whom He first created it.

II. Moreover … Man is perfected in wisdom (which is his proper perfection, as he is rational) by participating the Word of God, as the disciple is instructed by receiving the word of his master. Hence it is said (Sirach 1:5): “The Word of God on high is the fountain of wisdom.” And hence for the consummate perfection of man it was fitting that the very Word of God should be personally united to human nature.

While it is true that Original Sin affected our bodily integrity, perhaps our greatest wound was the darkening of our intellect, which was (and is) our greatest gift, the distinguishing characteristic between us and brute animals. So it is especially fitting that the Word of God, who is also the Wisdom of God, should be joined to our nature and bring healing to us in this way.

St. Paul writes, Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to discern what is the good, pleasing, and perfect will of God (Rom 12:2). Even human words can instruct; all the more, then, can the Word of God made Flesh enlighten and heal us. This shows forth the fittingness that the Word, the Son, the Second Person of the Trinity, should become flesh.

III. The reason of this fitness [of the Second Person becoming flesh] may [also] be taken from the end of the union, which is … the heavenly inheritance, which is bestowed only on sons, according to Romans 8:17: “If sons, heirs also.” Hence it was fitting that by Him Who is the natural Son, men should share this likeness of sonship by adoption, as the Apostle says in the same chapter (Romans 8:29): “For whom He foreknew, He also predestinated to be made conformable to the image of His Son.”

In other words, because it is sons who inherit, it is fitting that He who is Son by nature should become incarnate. And thus shall we, conformed to His image as sons through our adoption and membership in His Body, also inherit the Kingdom and glory through the healing He effects in us.

IV. [Further], the reason for this fitness may be taken from the sin of our first parent, for which Incarnation supplied the remedy. For the first man sinned by seeking knowledge, as is plain from the words of the serpent, promising to man the knowledge of good and evil. Hence it was fitting that by the Word of true knowledge man might be led back to God, having wandered from God through an inordinate thirst for knowledge.

In grasping inordinately for the wrong kind of knowledge (the knowledge of evil) and in insisting on his own right to decide what was good and what was evil, Adam sinned. In and of itself, seeking knowledge is good; it was the object that was disordered (and thus forbidden). Because humans have this thirst to know (of itself good), all the more reason that God should offer us the true Word and Wisdom of God: the Son.

For the Word to become flesh is thus more fitting. In effect, God the Father says, “Let me offer you what you were really seeking, but sought inordinately.” For this reason, the Son, who is the Word, who is Truth itself, becomes incarnate.

Today’s Gospel gives us some background for the Christmas feast that we need to take to heart. It speaks to us of a crisis at Christmas.

We tend to sentimentalize the Christmas story as we think of the baby Jesus in the manger. It is not absolutely wrong to be sentimental, but we must also be prayerfully sober about how difficult that first Christmas was, and about the heroic virtue required of Mary and Joseph in order to cooperate with God in making it come to pass.

Let’s look at this Gospel in three stages: distress, direction, and decision.

1. DISTRESS – This is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit. Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.

The marriage is off. When we read that Mary was found to be with child before she and Joseph were together, we need to understand how devastating and dangerous this situation was. Pregnancy prior to marriage brought forth a real crisis for both families involved in Joseph and Mary’s marriage plans. Quite simply, it put all plans for the marriage permanently off.

Why is this? We read that Joseph was a “righteous man.” To our ears this like saying that he was a “good man.” Most of the Fathers of the Church interpreted “righteous” here to refer to Joseph’s gracious character and virtue. And we surely suppose all this of him. More recent biblical scholarship includes the idea that it meant Joseph was also an “observer of the Law.” He would thus do what the Law prescribed. This explains his decision to divorce Mary because of her apparent lack of virginity prior to the marriage. Here is an example of the Mosaic Law in reference to such a matter:

But if the tokens of virginity were not found in the young woman, then they shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has wrought folly in Israel by playing the harlot in her father’s house; so you shall purge the evil from the midst of you (Deut 22:20-21).

While this seems quite extreme to us, we can also recognize how far we have gone in the other direction in modern times, making light of promiscuity. I doubt that anyone would argue that we should stone such a woman today, and rightly so, but this was the landscape in Joseph’s time.

What about stoning? It would seem that Jews of the first century had varying interpretations about whether stoning was required or whether it was simply permitted (cf John 8). As a virtuous and patient man, Joseph looks for and senses some freedom in not “exposing” Mary to the full effects of the Law (stoning). But it does not seem he can find a way that he can take her into his home. Thus, as a “righteous man” (i.e., follower of the Law) he decides that divorce is required even if stoning is not.

This leads us to two important reflections, one about Mary and one about Joseph.

Mary – We can see into what a difficult and dangerous position her yes (her fiat) to the angel placed her. She risked her very life by being found with child outside the normal marital act with her husband. We know that it is by the Holy Spirit she conceives, but her family and Joseph and his family do not yet, or at least cannot verify it. And even if Mary explained exactly how she conceived, do you think you would accept such a story? Mary’s fiat placed her in real danger. It is a great testimony to her faith and trust in God that she said yes to His plans.

Joseph – We can also see the kind of pressure he would be under to do what the Law and custom required. There is no mention of Joseph’s feelings at this point, but we can assume that when Mary was found to be with child prior to their being together in marriage, the social pressure on him to be legally freed from Mary were strong, regardless of his feeling or plans.

2. DIRECTION – Such was his intention [to divorce] when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.”

Be not afraid. The principal exhortation of the angel was that Joseph “not be afraid” to take Mary as his wife. This exhortation is powerful because fear was a very big factor. Joseph had much to fear in taking Mary. Some of the Fathers of the Church believed that what the angel meant was that Joseph should not fear God’s wrath, since he would not actually be taking an adulterer or fornicator into his home. Others think that the angel meant that Joseph should not fear taking God’s chosen instrument (Mary) as his wife.

One can also imagine some other fears that needed to be allayed by the angel. For example, Joseph could easily be rejected by his family for taking Mary in. The community could likewise shun him, and as a businessman, Joseph needed a good reputation to be able to ply his trade. All of these threats loom if Joseph “brings evil” into his house rather than purging the (apparent) evil from the midst of his house. But the angel directs him not to fear; this will take courageous faith.

The angel’s explanation is unusual to say the least. What does it mean to conceive by the Holy Spirit? It’s not exactly a common occurrence! Would his family buy such an explanation? What about the others in the small town of Nazareth? Yes, people were more spiritual in those days, but it all seems so unusual!

Further, Joseph hears all this in a dream. We all know what dreams can be like. They can seem so real at the time, but when we are fully awake we wonder if what we experienced was real at all. Joseph has to trust that what he was told is real, and that he should not be afraid because God has given him direction. As is often the case with things spiritual, we have to carefully discern and walk by faith, not by fleshly sight and certitude. Joseph has a decision to make.

3. DECISION – When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.

We can see the strong faith of Joseph and the kind of trust he had to put in God. He had been told not to be afraid, to rebuke fear. Manfully, Joseph does this. He makes the decision to obey God whatever the cost. We are given no information about how his family and others in the town reacted. However, the fact that the Holy family later settles back in Nazareth indicates that God did come through on His promise that Joseph need not be afraid.

Heroes of Faith! Recognize the crisis of that first Christmas and the powerful faith of Joseph and Mary. Their reputations were on the line, if not their very lives. They had great sacrifices to make in the wondrous incarnation of our Lord. Quite simply, Mary and Joseph are great heroes of the faith. For neither of them was their “yes” easy. It is often hard to obey God rather than men. Praise God that they made their decision and obeyed.

Mary and Joseph’s difficulties were not yet over. There was a badly timed census, which required a journey to Bethlehem in the ninth month of Mary’s pregnancy. Imagine walking 70 miles through mountainous terrain in such a condition! There may or may not have been a donkey, but I doubt that riding a donkey in the ninth month of pregnancy is all that comfortable either. And then there was no room in the inn; Jesus had to be born in a smelly stable. Shortly thereafter they had to flee through the desert to Egypt because Herod sought to kill Jesus.

Jesus is found in a real Christmas, not a “Hallmark” one. The crisis of the first Christmas prefigures the passion. This where Jesus is found: in the crisis of the first Christmas. You may wish for the perfect Christmas, but there is no perfect Christmas. Jesus will find you where you are, in real life, in the imperfect Christmas, where loved ones have passed away and there is grief, where a job has been lost and there is anxiety, where health is poor and there is stress, where families are experiencing strife. That’s where Jesus will be found, in your real Christmas. A Christmas of joy, yes, but also of imperfections, even crises. He is there waiting for you to find Him, in the real Christmas of your life.

This is an old African-American spiritual that reflects on the fact that true discipleship isn’t always easy. Joseph and Mary surely experience and exemplify what these words express.

I tol’ Jesus it would be all right
If He changed my name

Jesus tol’ me I would have to live humble
If He changed mah name

Jesus tol’ me that the world would be ‘gainst me
If He changed mah name

But I tol’ Jesus it would be all right
If He changed mah name

What is the perfect gift? We tend to answer this question more in terms of what we want, but today’s Gospel teaches us that the perfect gift is what God is offering. One of the goals of the spiritual journey is to come to value, more than our latest desire, more than our perceived need—more than all else—what God offers.

In reviewing today’s Gospel, I am going to take a stance regarding St. John the Baptist that I realize is not without controversy. The Gospel opens with John (who is in prison) sending his disciples to Jesus with a strange question: “Are you he who is to come, or should we look for another?” This is a strange question coming from the one who pointed Jesus out and spoke so powerfully of Him!

Many of the Fathers of the Church (e.g., John Chrysostom, Gregory the Great, Theodore of Mopsuestia) interpreted John’s question as a rhetorical one, designed to teach his reluctant disciples to follow Jesus.

I, however, would like to present a different interpretation: that John’s question is a sincere one, and manifests some puzzlement—even discouragement.

While some will take offense no matter how many disclaimers I provide, I still insist that I mean no impiety in my interpretation. It is a common biblical stance that even the greatest scriptural heroes are presented in very human terms. Abraham, Jacob, Moses, David, the judges and prophets, on down to the Apostles are all depicted as humans who are imperfect from the start, who struggle to understand and have perfect faith. Some of them committed great sins—even including murder. One of the most powerful themes of the Bible is that God is able to work with imperfect, struggling human beings and draw them to great sanctity and great accomplishments.

And thus out of respect for biblical tradition, I take today’s Gospel at what seems to me to be face value. If St. John is merely asking a rhetorical question, it seems odd that Jesus would not be aware of that. Instead, Jesus sends an answer back to John, asking him not to be scandalized (shocked) by the manner in which He goes about fulfilling Messianic texts.

I am not claiming that St. John is sinning or has failing faith; only that he, like all the prophets and patriarchs (and us), must sometimes struggle to understand God’s ways. Even Mother Mary, when Jesus was twelve and said that He must be in His Father’s house, did not understand what He was saying and had to ponder these things in her heart (cf Luke 2:50-51).

Today’s Gospel is best seen in three stages, as John the Baptist is encouraged to make a journey from puzzlement, through purification, to perfection; a journey to understand that the perfect is gift is not one of our own imagining but of God’s true offer. It is a Gospel that encourages us to find and appreciate the perfect gift.

I. Puzzlement – When John the Baptist heard in prison of the works of the Christ, he sent his disciples to Jesus with this question, “Are you the one who is to come, or should we look for another?”

This is a strange question given what St. John had already done! With delight, John had pointed out Christ as He approached, saying, Behold, the Lamb of God (John 1:29). With humble hesitation, John had baptized the One who would change everything. He encouraged his disciples to follow after the One who was mightier than he. So why this unusual question?

Is John puzzled? Is he discouraged? It’s hard to say. Some argue that John doesn’t really mean the question seriously; he is just encouraging his disciples to ask it. But that had not been John’s approach in the past.

So perhaps John is puzzled or even struggling to understand. Consider that John had been looking for a Messiah who would root out injustice, crush the wicked, destroy the oppressors, and exalt the poor and the oppressed. Recall his words from last Sunday’s Gospel:

Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire (Mat 3:10-12).

John is now in prison, relegated there by a tyrant, an oppressor—the very sort of man John was sure that the Messiah would cut down and cast into the fire. Where was the hoped-for deliverance? Where was the exaltation of the lowly and the casting down of the mighty? Where was the axe being laid to the root of the tree? Jesus was not doing this sort of thing at all. Although He had some confrontations with religious leaders, His main work seems to have been healing the sick and summoning average people to repentance and faith.

So perhaps John’s question is genuine and he is puzzled or discouraged. The very one who had announced Jesus and pointed Him out when He came, sends his disciples to Jesus with a question: Are you he who is to come, or should we look for another?

John was not wholly off-base in his expectation of a Messiah coming in wrath. There are many texts that spoke of it. Here are a few:

1. Wail, for the day of the LORD is near; as destruction from the Almighty it will come. … Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it! … I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pride of the arrogant, and lay low the haughtiness of the ruthless. Therefore, I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger (Is 13:6-10).
2. Who can stand before his indignation? Who can endure the heat of his anger? His wrath is poured out like fire, and the rocks are broken asunder by him (Nahum 1:6).
3. But who can endure the day of his coming, and who can stand when he appears? (Mal 3:2)

John had worked hard calling people to repentance in order to get them ready for the great and terrible day of the Lord. John’s puzzlement is thus understandable; Jesus goes about healing and preaching, and instead of slaying the wicked, endures scorn and ridicule from those in power.

The perfect gift for John would be to see all injustice rooted out, to see the threshing floor cleared and the distinction between the wheat and the chaff made obvious, to see the wicked burned with fire and the righteous shine like the firmament. Like many of the prophets, John sensed that the perfect gift was this: let judgment run down as waters and righteousness as a mighty stream (Amos 5:24).

Of itself this is a good and biblical vision that will one day be accomplished. But at this point is it the perfect gift? Is it the gift that Jesus wants to offer? What is the perfect gift?

II. Purification – Jesus gives an answer to John’s disciples that draws from a different tradition of Messiah texts than those John had emphasized. The Old Testament texts that spoke of the Messiah were complicated and at times hard to interpret. While some texts spoke of His wrath toward the wicked and unjust, others spoke of His healing and mercy.

The differences in the description of the Messiah had a lot to do with the context, the audience, and also the possibility that the Messiah’s ministry might be accomplished in stages. Hence, while John the Baptist was not wrong in his application of the wrathful and vindicating texts to the Messiah, the New Testament tradition came to understand such texts more in terms of the Messiah’s second coming than his first.

Jesus thus gives the following answer to those sent by John:

Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.

In this answer, Jesus stitches together many quotes and prophecies about the Messiah, mostly from Isaiah. For example, consider the following:

1. In that day the deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see. The meek shall obtain fresh joy in the LORD, and the poor among men shall exult in the Holy One of Israel (Isaiah 29:18-19).
2. The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn (Is 61:1-3).
3. The dead shall live, their bodies shall rise. O dwellers in the dust, awake and sing for joy! For thy dew is a dew of light, and on the land of the shades thou wilt let it fall (Is 26:19).
4. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy (Is 35:5-6).

There is a need to purify our sense of what is best for God to do, to come to a better appreciation of the perfect gift.

To those who are disappointed in His lack of wrathful vengeance, Jesus says something quite remarkable: And blessed is the one who takes no offense at me.

Many of us have been hurt by others or have been deeply troubled by the fact that the wicked seem to prosper while the just struggle. When will God act? Why doesn’t He do something? It is very easy for us to be puzzled, discouraged, or even offended by God’s seeming inaction.

To all this Jesus simply says, And blessed is the one who takes no offense at me.

It is essential to accept Jesus’ teaching in order to have our sense of the perfect gift purified. Rejoicing in any other gifts than grace and mercy is very dangerous. Hoping for a wrathful punishment to be inflicted on the proud and all sinful oppressors, or wishing this upon individuals or even whole segments of the world, is very dangerous. The last time I checked, all of us are sinners.

Here, then, is the necessary purification in our thinking: God’s greatest gift is not the crushing of our enemies; it is His Son, Jesus. He is the Perfect Gift.

Further, it is not Jesus’ wrath that is His greatest gift; it is His grace and mercy. That is the perfect gift from the Perfect Gift. Without Jesus and a whole lot of His grace and mercy, we don’t stand a chance.

Even John the Baptist, of whom Christ said, among those born of women there has been none greater than John the Baptist—even he needs lots of grace and mercy.

III. Perfection – And thus we see that the perfect gift is the grace and mercy of Jesus. It is not the destruction of our enemies. It is not a sudden, swift ushering in of justice before God’s chosen time. The perfect gift is the grace and mercy of Jesus, which all of us without exception desperately need.

In order to emphasize the absolute necessity of grace and mercy, and the perfect gift that they are, Jesus turns to the crowds and speaks of St. John the Baptist:

Jesus began to speak to the crowds about John, “What did you go out to the desert to see? A reed swayed by the wind? Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: Behold, I am sending my messenger ahead of you; he will prepare your way before you. Amen, I say to you, among those born of women there has been none greater than John the Baptist.”

And thus St. John the Baptist is the best that this world has produced. But pay attention to what the Lord says next:

Yet the least in the kingdom of heaven is greater than he.

Do you see what grace and mercy can do? Do you see that they surpass any worldly excellence? The world can produce only human, worldly excellence. Grace and mercy produce heavenly excellence and make us like unto God. Without these gifts of God, we don’t stand a chance. John the Baptist needed grace and mercy; Mother Teresa needed grace and mercy. Grace and mercy are perfect and necessary gifts.

One day the perfect justice of God that we all seek will roll in. But unless and until you receive the perfect gift of grace and mercy through Jesus, you will not be able to endure the perfect justice of God. So until that time, it has pleased God to offer us the perfect gift of His Son, who by His grace and mercy will prepare us for that day.

If you are looking for the perfect gift this Christmas, look to Jesus. He alone can bestow the grace and mercy that we so desperately need. If even the holy St. John the Baptist was in need, how much more so you and I? Grace and mercy far exceed anything we can ask for or imagine.

Do you want to give the perfect gift to others? Then bring them to Jesus; bring them to Mass. Jesus awaits us in prayer, in the liturgy, in His Word proclaimed, and in the sacraments. Jesus is the perfect gift. The destruction of sinners is not the perfect gift; their conversion and salvation is.

Find the perfect gift this Christmas; find Jesus. Give the perfect gift this Christmas; give Jesus. Give Jesus the perfect gift this Christmas; give Him the give of your very self—the perfect gift.

For most people who view the commercial below, the focus is the Apple iPhone. But for us, I think the true focus should not be the Apple phone the man holds, but the apple of his eye, his daughter. Here is a father who delights in his daughter, and a daughter who is both affirmed by and happy in his delight.

A young girl naturally desires the love and appreciation of her father. She delights in being the apple of Daddy’s eye. If she does not find this from her father, she too easily seeks it from other men, whose love is less pure.

One of the great gifts that a father can give to his daughter is delighting in her for who she is without reference to mere sexual charms. A woman, however beautiful, is a person. She is someone’s daughter and certainly God’s daughter. She is to be loved for her own sake not merely for her charms. In delighting in his daughter, a father also models what she should expect from other men, and teaches her that mere attraction is not the same as pure or mature love.

Sadly, though, with the current crisis of fatherhood today, many young women do not receive this message; they easily confuse being the object of men’s lust with being the object of their proper esteem. Just because a man finds her beautiful does not mean that he respects her. Too many men will regard her body but not her soul.

A good father teaches these truths not only to his daughter, but to men who would be her suitors. Not so long ago, a young man was expected to meet the father of the young woman he dated. And even if few words were exchanged between them, the message from the father was clear: This is my daughter. She is a person, not just someone who exists for your pleasure. Treat her with respect; if you do not, you will have to answer to me!

Pray for fathers to be strong and loving. Daughters (and sons) need them desperately. Without strong and present fathers who show great love and set proper boundaries, many children develop what is often called “the father wound.” It is deep, sometimes subtle, and always harmful.

As you view this commercial, focus less on the Apple phone and more on the father and the apple of his eye—his daughter. With this appreciation from her father, she will be helped to judge every “Romeo” in the light of the proper self-esteem taught to her by her father.

https://youtu.be/qStdSMad6TY

A familiar Gospel passage read recently in daily Mass gives us a short theological teaching on suffering and the cross:

Jesus said to the crowds:
“Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light” (Matt 11:28-30).

On reading a passage like this, two problematic reactions are possible. One is to react resentfully, thinking, “There’s nothing light or easy about the burdens I have to carry!” Another is to simplistically conclude that if one just follows Jesus, all one’s troubles will vanish. This is a recipe for future disappointment and resentment.

Both of these reactions should be avoided. Jesus gives us here a balanced teaching on the role of suffering and the cross that is best understood in its subtleties.

I There is a yoke and there is a burden in following Jesus

Jesus uses these very images; He does not exclude them. A burden is a weight that must be carried. We do not grow or gain in strength by reclining on a couch. We grow and gain in strength by carrying the weight of our duties. Burdens, though unpleasant, are necessary for growth.

A yoke is a device that helps us to carry our burdens. Consider an ox pulling a wagon. A rope around its neck would kill it, and so a wooden truss is built to distribute the weight across the front of its body. Some yokes permit two oxen to pull a load together. Horses sometimes wear a leather yoke that goes around their midsection. People who transport water from wells seldom carry pails with their hands as it is too painful for any extended period of time. Instead, they use a wooden beam, carved to fit their shoulders, with pails hanging from it.

A yoke does not lighten the load; it just makes it easier to carry. Jesus indicates that we who would follow Him will not have a life that is free of burdens; there are burdens and thus there is the need for a yoke.

II His yoke is “easy”

The common English translation of “easy” fails to capture the subtlety of what the Lord is conveying. The Greek word use is χρηστὸς (chrestos), and it refers to what is suitable, useful, well-fitted, or beneficial—not merely “easy.”

Consider how old shoes can be a blessing because they fit us perfectly; new shoes sometimes cause blisters until they (and our feet) adjust to each another. A good carpenter would work carefully to craft the yoke to the contours of the animal or to the shoulders of a human being. Only after these adjustments would the yoke be said to be chrestos (well-fitting).

One can almost picture Jesus, as a carpenter, doing this sort of work quite frequently. One can also whimsically imagine a sign hanging outside Jesus’ shop: “Well-Fitting Yokes Sold Here!”

Spiritually, Jesus is indicating in this text that while He does have a yoke (or cross) for us; it is suitable for us and will bring benefit. The burdens and yokes He has for us are not suffering merely for the sake of suffering. If carried and accepted with faith, they will benefit us. Each of us needs certain yokes and burdens, crosses and sufferings, in order to grow, be humbled, and gain wisdom. The Lord has crafted these yokes and burdens for us carefully. They are for good, not ill; for growth, not diminishment.

III. My yoke, my burden

Jesus is careful to refer to “my yoke” and “my burden.” For indeed, not every suffering we endure is from Him.

Frankly, we pile a lot of extra burdens on ourselves that He neither wills for us nor wants for us. Surely our sins bring us extra burdens, but beyond this there are many things that are good in and of themselves but which are not what God asked us to do.

Some of us undertake projects and efforts that are good and beneficial to others, but we do not ask God if it is His will that we do them. Perhaps God would tell us that He has other things for us to do, that He doesn’t want us to spend time doing things He has reserved for others and then end up not being able to do what He has designed for us.

And thus we must discern carefully what the true yokes and burdens are for us. God gives us the strength for those yokes and burdens, not for the yokes and burdens of our own design.

Here, then, is a brief teaching on burdens, suffering, and the cross. God does have these for us because we need them, but they are suited to us; they are possible for us to endure; they are carefully crafted to benefit us. “Beware,” says the Lord, “of what is not my burden and yoke, but is instead from you.”

To most modern minds, freedom is a very detached concept; it is an abstraction of sorts, a free-floating power unmoored from any limits or defining standards. Freedom today is often viewed as personal and self-referential, with little consideration as to how one’s “freedom” might affect that of someone else. A healthy sense of the common good suffers mightily in a world of deeply conflicting personal freedoms.

I have written before on the paradoxes of freedom and will not repeat all of that here, but one point to reiterate is that for us (who are limited and contingent beings) the only true and healthy freedom is a limited one.

I was free to write this column and you are free to read it, but in order for shared communication to occur, we must each limit our respective personal freedom by following certain rules. I had to post the article in the expected place and you had to go there to read it. I had to follow many grammatical and linguistic rules in order to be intelligible, and you must apply similar norms in order to understand. As soon as either of us starts to cop an attitude and say, “I will not be told what to do; I will do whatever I please,” communication suffers. And thus each of us limits his freedom in order to communicate.

Another example can be found in the realm of sports. Rules, in a sense, make the game. The players and spectators limit their freedom by accepting that a given game has a specific goal. Further there are boundaries and rules of play. If some or all of these limits are removed, there is no framework. Players start moving aimlessly about the field and teams break apart. Spectators argue about everything and even forget why they are in the stadium at all. All order on the field and in the stands breaks down; even the distinction between the field and the stands starts to lose meaning. Chaos and conflict result.

To some degree this picture describes our modern age. Cultures, like the microcosm of a sports event, need agreed upon goals and rules of play in order to function properly. In the modern Western world, we are currently engaged in a misguided experiment as to whether a culture can exist without a shared cultus.

Obviously, the word cultus is at the heart of the word culture. In Latin, a cultus is something for which we care or are concerned, something of worth, something considered valuable. It describes the most central, fundamental values of a group. In later Latin, cultus came to describe the worth or value we attribute to God, who is our truest goal.

Remove the cultus from culture and you get the breakdown we have today. While pluralism and diversity have value, they must exist within a framework that is shared and agreed upon. Otherwise pluralism and diversity are unmoored and become like ships crashing about in a stormy bay.

In order for a culture to exist, there must be a shared cultus, a shared focus on what is good, true, beautiful, and sacred. Our modern experiment shows the failure of trying to have a culture without this.

Bishop Robert Barron, himself commenting on Pope Benedict’s analysis, writes the following:

The setting aside of God can take place both explicitly (as in the musings of the atheists) or implicitly (as in so much of the secular world where “practical” atheism holds sway). In either case the result is a shutting down of the natural human drive toward the transcendent and, even more dangerously, the elevation of self-determining freedom to a position of unchallenged primacy. [Pope Benedict elaborates] here a theme that was dear to his predecessor, namely, the breakdown of the connection between freedom and truth. On the typically modern reading, truth is construed as an enemy to freedom—which explains precisely why we find such a hostility to truth in the contemporary culture. Indeed, anyone who claims to have the truth—especially in regard to moral matters—is automatically accused of arrogance and intolerance. Society will be restored to balance and sanity, Benedict argued, only when the natural link between freedom and truth—especially the Truth which is God—is reestablished. … Behind all our arguments about particular moral and political issues is a fundamental argument about the centrality of God [Vibrant Paradoxes, pp. 217-218].

And thus freedom cannot be an abstraction. It cannot be unmoored; it is not an unlimited concept. It can only exist in a healthy and productive way when it is in reference to the truth—and truth is rooted in God and what He has revealed in creation, Sacred Scripture, and Tradition. This is the cultus necessary for every culture. True and healthy freedom is the capacity to obey God. Anything that departs from this necessary framework is a deformed freedom, on its way to chaos and slavery.

The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to “the slavery of sin” (Catechism of the Catholic Church, 1733).

Today I’d like to reflect further on the Gospel from yesterday’s Mass (Monday of the second week of Advent). The Gospel tells of the paralyzed man whose friends lowered him through the roof in order to see Jesus. It is read during Advent because one of the prophecies about the Messiah was that He would make the lame walk. In a provocative way, this Gospel also helps us to focus on Jesus’ central mission for us.

The Gospel passage contains a rather peculiar and somewhat awkward moment: Jesus looks at the paralyzed man and says to him, As for you, your sins are forgiven (Lk 5:20). What a strange thing to say to a paralyzed man!

Now we might be tempted to tap Jesus on the shoulder and say, “Excuse me, Lord, but this man is paralyzed. His problem is paralysis, that’s what he needs healing for!” (The Pharisees and scribes get worked up for a different reason; they don’t think that Jesus has the authority to forgive sins.)

Of course Jesus is neither blind nor lacking in intelligence. But unlike us, Jesus looks at the man and does not consider his paralysis to be his most serious problem; to Jesus, the man’s biggest problem is his sin.

Living as we do in this world, most of us have the world’s priorities. The Lord sees something more serious than paralysis, while we wonder what could possibly be more serious than paralysis! But not as man sees does God see. For God, the most serious problem we have is our sin. We don’t think like this even if we are told we should think like this.

Influenced by the flesh as we are, most of us are far more devastated by the thought of losing our health, or our money, or our job, than we are by the fact that we have sin. Threaten our health, well-being, or money, and we’re on our knees begging God for help. Yet most people are far less concerned for their spiritual well-being. Most of us are not nearly so devastated by our sin (which can deprive us of eternal life) as we are by the loss of our health or some worldly possession.

Even many of us who have some sense of the spiritual life still struggle with this obtuseness, and with misplaced priorities. Even in our so-called spiritual life, our prayers are often dominated by requests that God fix our health, improve our finances, or help us to find a job. It is not wrong to pray for these things, but how often do we pray to be freed of our sins? Do we earnestly pray to grow in holiness and to be prepared to see God face-to-face? Sometimes it almost sounds as if we are asking God to make this world more comfortable so that we can just stay here forever. This attitude is an affront to the truer gifts that God offers us.

And so it is that Jesus, looking at the paralyzed man, says to him, Your sins are forgiven. In so doing, Jesus addresses the man’s most serious problem first. Only secondarily does He speak to the man’s paralysis, which He almost seems to have overlooked in comparison to the issue of his sin.

We have much to learn hear about how God sees, and about what are the most crucial issues in our life.

Joseph and Mary were told to call the child “Jesus,” because He would save His people from their sins. In his book Jesus of Nazareth: The Infancy Narratives, Pope Benedict XVI writes,

… Joseph is entrusted with a further task: “Mary will bear a son, and you shall call his name Jesus, for he will save his people from their sins” (Matthew 1:21). … On the one hand, a lofty theological task is assigned to the child, for only God can forgive sins. So this child is immediately associated with God, directly linked with God’s holy and saving power. On the other hand, though, this definition of the Messiah’s mission could appear disappointing. The prevailing expectations of salvation were primarily focused upon Israel’s concrete sufferings—on the reestablishment of the kingdom of David, on Israel’s freedom and independence, and naturally that included material prosperity for this largely impoverished people. The promise of forgiveness of sins seems both too little and too much: too much, because it trespasses upon God’s exclusive sphere; too little, because there seems to be no thought of Israel’s concrete suffering or its true need for salvation.

Benedict then cites this same story of the paralytic and says,

Jesus responded [to the presence of the paralyzed man] in a way that was quite contrary to the expectation of the bearers and the sick man himself, saying: “My son, your sins are forgiven” (Mark 2:5). This was the last thing anyone was expecting; this was the last thing they were concerned about.

He concludes,

Man is a relational being. And if his first, fundamental relationship is disturbed—his relationship with God—then nothing else can be truly in order. This is where the priority lies in Jesus’ message and ministry: before all else he wants to point man toward the essence of his malady.

Yes, God sees things rather differently than we do. There is much to ponder about the fact that Jesus said to the paralyzed man, Your sins are forgiven you.