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A Further Meditation on Christ the King and Son of Man

Daniel’s Vision, from the Silos Apocalypse (1109)

At Sunday’s Mass (Feast of Christ the King) we read an important passage from Daniel 7. It is important not only for its prophecy but also because Jesus implicitly sets it as an interpretive key for His own ministry and mission and an explanation of why He calls Himself the “Son of Man” so frequently.

Many modern readers think that “Son of God” is both a higher and clearer title than “Son of Man.” However, as we will see below, the title “Son of God” could be ambiguous.

Let’s consider the passage from three different perspectives: its historical meaning, its Christological meaning, and its current meaning. Here is the text:

In the vision I [Daniel] saw during the night, the four winds of heaven stirred up the great sea, from which emerged four immense beasts, each different from the others. The first was like a lion, but with eagle’s wings. … The second was like a bear …. It was given the order, “Up, devour much flesh.” After this I looked and saw another beast, like a leopard; on its back were four wings like those of a bird, and it had four heads. To this beast dominion was given. After this, in the visions of the night I saw the fourth beast, different from all the others, terrifying, horrible, and of extraordinary strength; it had great iron teeth with which it devoured and crushed, and what was left it trampled with its feet.

I was considering the ten horns it had, when suddenly another, a little horn, sprang out of their midst, and three of the previous horns were torn away to make room for it. This horn had eyes like a man, and a mouth that spoke arrogantly.

As I watched, thrones were set up and the Ancient One took his throne. His clothing was snow bright, and the hair on his head as white as wool; His throne was flames of fire, with wheels of burning fire. A surging stream of fire flowed out from where he sat; Thousands upon thousands were ministering to him, and myriads upon myriads attended him.

The court was convened, and the books were opened. I watched, then, from the first of the arrogant words which the horn spoke, until the beast was slain, and its body thrown into the fire to be burnt up. The other beasts, which also lost their dominion, were granted a prolongation of life for a time and a season.

As the visions during the night continued, I saw One like a son of man coming, on the clouds of heaven; When he reached the Ancient One and was presented before him, He received dominion, glory, and kingship; nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed (Daniel 7:2-14).

Historical meaning – Daniel prophesied that four kingdoms would persecute God’s people. Each was represented by a beast similar in appearance to a known animal but with symbolic differences.

Most scholars interpret the kingdoms as Babylon, Medo-Persia, Greece, and Rome. Indeed, each of these did persecute the ancient Jews (the Romans persecuted Christians as well). The last kingdom in the prophecy was particularly fierce and received special attention. A single horn (symbolizing power) is said to far eclipse the power of the other horns. This horn had eyes like a man and spoke arrogantly. God sat in judgment, finally casting this fourth kingdom into the abyss, the lake of fire. Sic semper tyrannis (thus always to tyrants). God the Father then ushered in “one like a Son of Man” who would rule all nations and have a kingdom that would never be destroyed or taken away.

Daniel prophesied what we have come to know as the Kingdom of God our Lord Jesus Christ, which is also the Church, the Body of Christ.

Christological meaning – It is primarily this passage that inspires Jesus’ use of the phrase “Son of Man” to refer to Himself. In effect, Jesus says, “I am the one of whom Daniel speaks. I am He who receives from the Father dominion, glory, and kingship. I am He of whom Daniel said, nations and peoples of every language serve him. I am He whose Kingdom is an everlasting kingdom that shall not be taken away, and my kingship shall not be destroyed.

To many modern ears, the title “Son of God” seems higher than “Son of Man.” Among the ancient Jews, though, “Son of God” could refer to an angel or a human. Further, ancient Jews did not conceive of God as having a son, so it might not seem unusual or significant that Jesus or anyone referred to himself as a son of God. In other words, the title “Son of God” could be ambiguous to ancient hearers. Jesus does call Himself “God’s son” (e.g., Jn 11:4; Jn 10:36), but the meaning is debated and the title was not always challenged by His listeners. However, the title “Son of Man” is unique in biblical literature and refers to the eternal ruler, the anointed one, the Christ, whose status and unassailable power is clearly set forth by Daniel.

In using the title Son of Man, Jesus asserts that He is the anointed and eternal ruler to whom Daniel pointed, that all things are His and all are subject to Him. This is a high Christology to say the least. Jesus is Eternal Christ and King.

Current meaning – The meaning for today is that Jesus will conquer any person, nation, or power that arrogantly asserts its dominance or oppresses His people. Psalm 2 says this of the Christ, the Messiah, who is our Lord Jesus:

Why do the nations conspire, and the peoples plot in vain? The kings of the earth rise up and the rulers take counsel together against the Lord and against his anointed, saying, “Let us break these chains and throw off their shackles!”

The One enthroned in heaven laughs; the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my king on Zion, my holy mountain.”

I will proclaim the Lord’s decree. He said to me, “You are my son; today I have become your father. Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. And you will break them with a rod of iron; you will dash them to pieces like pottery.”

Therefore, you kings, be wise; be warned, you rulers of the earth. Serve the Lord with fear and celebrate his rule with trembling. Lest he be angry and your way lead to destruction for his wrath can flare up in a moment. Blessed are all who take refuge in him! [Psalm 2]

So, all nations and things are subject to Christ and the Church, which as His Body shares in this indefectibility. Christ promised this:

And I tell you that you are Peter, and on this rock, I will build my Church, and the gates of Hell will not overcome it (Mat 16:18).

Gates are a symbol of power, and the power of Hell cannot destroy the Church. This does not mean that disciples will not suffer persecution, imprisonment, or even death, or that there will not be sin and foolishness in the Church. However, the Church is the indefectible Body of Christ, who was

[R]aised from the dead is seated at the Father’s right hand in the heavenly places, far above every principality, authority, power and dominion, and above every name that is named, not only in this age but also in the one to come. And [the Father] put all things under his feet and gave him as head over all things to the Church, which is his Body, the fullness of him who fills all in all (Eph 1:20-23).

Why, then, is evil still so prevalent and why do the Lord’s enemies seem to prosper? Scripture says,

When God subjected all things to him, He left nothing outside of his control. Though at present, we do not see everything subject to him. But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone. In bringing many sons to glory, it was fitting for God, for whom and through whom all things exist, to make the pioneer of their salvation perfect through suffering (1 Cor 15:27-30).

Thus, the victory of the Lord over this world’s pride and arrogance, over nations and principalities that assert power unto evil, is often a paradoxical one. Pride is conquered by humility. In dying Jesus destroys death; in rising He restores life. Make no mistake, the victory has already been won and it is a total one. Although the battle plays out through history, the victory of all who suffer with the Lord for the truth is already secured.

Consider for a moment the darkest, most evil day ever: There was a darkening of the sun and an earthquake. The Son of Man hung lifeless from the cross. To any worldly observer he appeared to have lost; evil seemed to have been victorious. Just as Satan was running his victory lap around the cross, Jesus went down into the Devil’s trophy room, Sheol, and turned it out. While Satan was gloating, Jesus awakened the dead and summoned them to new life. The gates of Heaven swung open and slammed up against the gates of Hell. One of the prayers of exorcism rebukes Satan by reminding him that Jesus in horto superavit, spoliavit in cruce, et de sepulchro resurgens tua tropaea in regnum transtulit lucis (Jesus overcame you in the garden, despoiled you on the cross, and rising from the tomb, bore off your trophy into the Kingdom of Light).

Yes, the victory is total, but it is obtained paradoxically: through humble obedience and in the suffering of death. The victory is certain for all who are on the battlefield for the Lord.

As evidence, I propose the Church herself. During the lifetime of the Church, nations have risen and fallen, empires have come and gone, errors and heresies have flourished and then withered. Where is Caesar now? Where is Napoleon? Where is the USSR? They are all gone; we are still here preaching the Gospel and celebrating the sacraments. We have read the funeral rites over all who said they would bury us. Yes, we have endured their wrath, sat in their prisons, heard their threats, been hauled into their courts, and even been killed by them—but the Church is here, and they are gone. One by one all things are put under Christ’s feet. The Church has always had enemies within her as well, including clergy of every rank—but we are still here. It is clear that the Church is indefectible, but only by God’s grace!

Jesus Christ is the eternal King, and His kingdom shall never be destroyed. Daniel saw this in one “like a Son of Man” who received His kingdom from His Father. Jesus has proven that He is that Son of Man.

Christ reigns, Christ Rules. Eternal Victor, Eternal King. His kingdom is an everlasting Kingdom that shall not be taken away!

Get on the winning team! Understand that the victories and methods are sometimes paradoxical, but know by faith that the end is sure, the victory has already been won.

 

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Is Christ Really Your King? A Homily for the Feast of Christ the King

On the feast of Christ the King, we are called to acknowledge that Jesus is in fact our King. It is one thing to say that He is our King because the song in Church says so, or the preacher says so, or the Bible says so (yes, faith does come by hearing), but it is quite another for us to personally say that Jesus is our King.

There comes a time when we must personally affirm what the Church has always announced: “Jesus is Lord, and He is King. He is my King. He has authority in my life.” This must become more than just lip service; it must become a daily, increasing reality in our life.

Kings take care of us, but they also have the authority to command us. Do we allow Christ to command us or are we more like the typical modern person who doesn’t like to be told what to do? Perhaps we suffer from the milder form of this attitude in which we reduce Jesus to a “harmless hippie” who just says pleasant things but would never rebuke us or insist upon our repentance.

Again, consider this question: “Is Jesus Christ your King?”

That brings us to Sunday’s Gospel. The Gospels aren’t theater; we’re not in the audience watching an ancient story unfold. No, we are in the story. We are not supposed to just sit back and observe what Peter, or Pontius Pilate, or James, or Mary Magdalene does. They are we and we are they.

This means that when Jesus asks one of them a question, we cannot merely wait to see how he or she will answer. No, we have to answer the question.

In the Gospel the spotlight is on Pontius Pilate. The Lord asks the critical question of him. We cannot simply wait to see how he answers; we have to answer. Let’s consider this Gospel in three stages.

I. INDECISION – In a remarkable display of literary artistry, John and the Holy Spirit vividly depict the vacillation of Pontius Pilate. In this Gospel passage of the trial of Jesus, Pilate goes in and out of the praetorium (the governor’s palace) more than a bellhop through the revolving door of a hotel! Indeed, he goes in and out seven times. Here is the text, with the portions describing his motions highlighted in bold:

So Pilate went out to them and said, “What accusation do you bring against this man?” . . . Pilate [re]entered the praetorium and called Jesus . . .  he went out to the Jews again, and told them, “I find no crime in him” . . . Then Pilate took Jesus [back into the praetorium] and scourged him. . . . Pilate went out again, and said to them, “See, I am bringing him out to you, that you may know that I find no crime in him.” . . . When Pilate heard [the crowd], he was the more afraid; he re-entered the praetorium and [spoke] to Jesus . . . Upon this Pilate [went back out] and sought to release him, but the Jews cried out . . . When Pilate heard these words, he brought Jesus out and he sat down on the judgment seat (John 18-19 selected verses).

Did you count them? Seven times Pilate goes into or out of the praetorium! Such a picture of indecision and vacillation! He’s trying to please the crowds. He’s trying to please his wife (who had warned him to have nothing to do with that innocent man (Mat 27:19)). He’s trying to help Jesus. He can’t decide, so in and out he goes!

Pilate is just like us. We say that we love God, but we also love the world. We want to please others and we want to please God, but we cannot do both. We have to decide, but instead we vacillate; we are Pilate. We are often locked in indecision, trying to please the world and God.

Are we really so different from Pilate? Faced with a crucial decision, Pilate weighs the consequences that choosing Jesus will have on his career, his family, his loyalty to country and Caesar, and his access to power. While we may rightly criticize Pilate for his choice, don’t we make compromises with the world for the sake of similar things? How often does Jesus our King take a back seat to career, politics, convenience, and so forth? So easily do we stay rooted in vacillation, compromise, and indecision.

II. INQUIRY – In the midst of all this indecision, comes the question.

Pilate begins with his own question: “Are you the King of the Jews?” (John 18:33) Although it is Jesus who is on trial, He turns the tables on Pilate. Jesus effectively puts Pilate on trial by asking him a crucial question: Are you saying this on your own or have others been telling you about me?” (John 18:34).

It’s a remarkable question! Guess what … You have to answer it. Each of us has to answer it. Don’t wait for Pilate; he already gave his answer and faced judgment long ago. How do we answer it?

Notice what the Lord is getting at with his question. He is asking us if we call him a King merely because we’ve heard others say it or because we personally know him to be a King. Is he really our King, or this just a slogan we’ve heard in church before? Do we believe that He is King or do we merely parrot what we’ve heard others say?

There is an old gospel song that says, “Yes, I know Jesus for myself.” Is that really the case with us? Too many of us are satisfied with a kind of inferential faith. Inferential faith is based merely on what others have said: we think or suppose that Jesus is Lord because our parents said so, or our pastor said so. This is a good beginning, for after all, faith comes by hearing (Rom 10:17), but there comes a moment when we have to say so. It is not enough that our parents say so or our pastor says so. Thus, Jesus is asking us right now, Are you saying [I am King] on your own or merely because others have said so?

Answer Him! It’s a crucial question, isn’t it? The faith of the Church is essential, normative, and determinative, but at some point we have to step up and say that we personally affirm that the faith of the Church is true and is ours, and then declare, “Jesus is Lord and King.”

What does it mean that Jesus is King? A king has authority, doesn’t he? Does Jesus have authority in our life? Do we have the obedience of faith (Rom 1:5) and base our life upon His will?

A king also takes care of his people and protects them. Do we allow the Lord to feed us with the Holy Eucharist? Do we allow Him to protect us from the poison of sin by the Sacrament of Confession and the medicine of His Holy Word? Are we willing to live within the protection of the walled city of His Church?

Is the Lord really our King? How do we answer? Is it just a slogan or is His Kingship real? Let the Lord ask one more time, Are you saying [I am King] on your own or have others been telling you about me?

III. IMPLICATION – We must answer. To refuse to answer is to answer.

A fascinating and wondrous literary device is used by John and the Holy Spirit in this Gospel passage. We have already seen how Jesus, who was Himself on trial, has turned the tables and effectively put Pilate on trial. Pilate, who has the duty to question Jesus, is now being questioned by Him. It is Pilate who must now make a decision, not so much about Jesus, but about himself. He has been asked a question that he cannot ultimately avoid, and now it is time to answer. Here is where the ingenious literary device comes into play. Look carefully at this passage from John’s Gospel and see if you notice anything strange about it.

Upon [the shouting of “Crucify him!”] Pilate sought to release Jesus, but the Jews cried out, “If you release this man, you are not Caesar’s friend; every one who makes himself a king sets himself against Caesar.” When Pilate heard these words, he brought Jesus out, and he sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gabbatha (John 19:12-13).

What is strange here? Well, notice that when Pilate has Jesus brought out, it says that “he” sat down on the judgment seat. Who exactly is sitting on the judgment seat? One might think, Pilate, of course! Historically, that might be true, but the text is ambiguous as to exactly who “he” is. Most Scripture scholars argue that the line is supposed to be ambiguous.

From the standpoint of historical facts, it was likely Pilate who took that seat, but from the standpoint of divine justice, it is Jesus who takes it.

Jesus has turned the tables on Pilate. Pilate is now on trial and the verdict is about to be revealed. Pilate seals his own fate when he hands Jesus over to be crucified; his vacillation is over. Pilate has made his choice; he has answered the question.

In this context it is Jesus who sits silently upon the judgment seat. The verdict is in. In deciding to hand Jesus over, in deciding to favor himself and the crowds over Jesus, Pilate has brought judgment on himself.

Too many of us have cartoonish notions about our final judgment: a benign Jesus giving us a great big hug, or an angry one gleefully passing judgment on His “enemies.” Perhaps there is also some notion of a review of our deeds, both good and bad, and then the pronouncing of some sort of verdict while we cringe and wait. Jesus is not a King who imposes His Kingdom. He invites us to enter into His Kingdom. Ultimately, judgment is about our choice, not His.

Judgment is finally this: The Lord, who suffered for us, quietly and respectfully sits on the judgment seat and accepts our final choice, a choice that is the accumulation all the choices we made in life, a choice that is now and forever fixed. Isn’t that what really happens?

The Lord has asked the question of Pilate, as he does of us. The choice is for Pilate to make and the judgment is one he brings on himself. His choice is either to accept the Lord’s Kingship or to reject it and watch Jesus led away while he (Pilate himself) stands alone, the judgment having been rendered by virtue of his own choice.

Yes, there are implications to whether we accept the Lord as our King or not. Today, the Lord asks us all if we will let Him be our King. To those of us who say yes, the Lord has this further question: “Are you saying this on your own or have others been telling you about me?” Is He really our King? Think hard about it. There are implications.

The question that we must answer has now been answered by Pilate. What is your answer?

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A Survivor of a Once Dangerous World

In the video below, a comedy routine from Mad TV shows how many modern notions were non-existent even just fifty years ago. In the sketch, a pregnant mother drinks a martini and smokes a cigarette; children ride bikes without wearing helmets. Of course, like a lot of comedy, the topic is taken to excess for effect.

Nevertheless, most of us who are older grew up in a “dangerous” world and managed to survive. You’ve probably seen lists like this one:

I survived

  • drinking from a garden hose,
  • breathing second-hand smoke,
  • running in the misty cloud when the DDT spray truck went by,
  • playing with toy guns,
  • being spanked,
  • paddling in school,
  • praying in school,
  • lead paint,
  • not wearing a seatbelt,
  • not wearing a bike helmet,
  • playing in asphalt playgrounds with metal monkey bars and swings,
  • not every kid making the team,
  • not everyone receiving an award.

I can personally attest to the item about running in the cloud of spray behind the DDT truck. The cloud had a sweet, pungent order; we were told it wasn’t harmful and sure enough, none of us ever got sick from it. At left is a picture of mine to prove that I’m not lying! It was a little bit like the smell of newly mimeographed paper as the teacher handed it out—a strange but pleasant odor. DDT was banned in the 1970s and scientists still debate whether the lives lost (to mosquito-borne diseases) as a result of banning it outweighed the gains made by a purer environment. I leave that debate to them, but for the record, I am a survivor!

The spiritual point I would like to make is one of moderation. I am not recommending that pregnant women drink or smoke. I am not saying that children should stop wearing bike helmets or that seatbelts are unimportant. Rather, I caution against prioritizing safety concerns to the degree that we become too fearful. Life involves risks, and there is no such thing as complete safety.

I lived through many of the things on the list above and depicted in the sketch. In order to live we must take certain risks. A life too obsessed with dangers and too constrained by artificially imposed limits can smother and restrict. Some of the modern preoccupation with safety and for a life without any rebukes or challenges comes from a desire for excessive comfort and reassurance.

Comedy like that depicted in the video below is funny because while over the top, it also has many elements of truth.

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A Prayer for the Internet from the 1946 Roman Ritual? Sure, and It’s Wonderful!

telegraphThe old Roman Ritual (published in 1946) is a magnificent collection of blessings and prayers. It has some of the most amazing little blessings of things it would never occur to you to find in such a collection. Along with the blessings of expected objects (e.g., statues, religious medals) are blessings, often elaborately laid out, for things such as seismographs, typewriters, printing presses, fishing boats, fire engines, stables, medicine, wells, bridges, archives, lime kilns, automobiles, mountain-climbing equipment, and electric dynamos.

In that old ritual (which it is permitted to use), there is a remarkable prayer for a telegraph—yes, a telegraph. It quite elaborately lays out psalms and antiphons, but I will only present here the prayer of gratitude at the end, just before blessing it with Holy Water.

To my mind, it is also applicable as a prayer, expression of gratitude, and blessing for a computer or for the extended “cloud” of computers known as the Internet. The prayer is both thrilling and fitting. It is a minor masterpiece if you ask me. Though written sometime prior to 1945, and likely after 1830, its basic structure fits well what we do now with the Internet.

Without further ado, here is the prayer, first in the original Latin, and then translated by Father Philip Weller:

Deus qui ámbulas super pennas ventórum, et facis mirabília solus: concéde, ut per vim huic metállo índitam fulmíneo ictu celérius huc abséntia, et hinc álio praeséntia transmíttis; ita nos invéntis novis edócti, tua grátia opitulánte, prómptius et facílius ad te veníre valeámus. Per Christum Dóminum nostrum. Amen.

O God, who walkest upon the wings of the wind, and alone workest wonders; by the power inherent in this metal, thou dost bring hither distant things quicker than lightning, and transferrest present things to distant places. Therefore, grant that, instructed by new inventions, we may merit, by thy bounteous grace, to come with greater certainty and facility to thee. Through Christ our Lord. Amen.

Sign of the Cross + and sprinkling with Holy Water

Magnificent! It almost paints a picture in the mind. Yes, such beauty, and a picture of the swiftness of information going hither and yon, like lightning, or as on the wings of the wind. May this wondrous tool serve to draw us closer to God and not be corrupted by sinful curiosity, hostility, defamation, profanation, or prurient temptations.

One word, “metal,” may need adjusting in order to use it for a computer or the Internet. What word would you suggest (perhaps silicon)? Perhaps simply “computer” would work, but more is in mind: the whole Internet is part of what we are grateful for and ask blessings for. Of course we may not be in a position to bless the entire Internet, and our blessing or prayer of gratitude is only to be directed to our computer, our one portal to the vast communication network. Anyway, this is just a thought.

The video below of the history of the telegraph reminds us that the first telegraph message sent by Samuel Morse was “What hath God wrought?” This almost seems to have influenced the prayer in the ritual!

 

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True Thanksgiving Isn’t Just Something We Do; It’s Something That Happens to Us

thanksgiving-2016One of the dangers in presenting New Testament moral teaching is reducing the Gospel to a moralism, a rule to follow using the power of one’s own flesh. This is an incorrect notion because for a Christian, the moral life is not merely achieved; it is received. The moral life is not an imposition; it is a gift from God.

The Gospel chosen for Thanksgiving Day features the familiar story of the ten lepers who are healed by Jesus, but only one of whom returns to thank Him. The ingratitude of the other nine prompts an irritable response from Jesus, who more than suggests that they also should have returned to give thanks. Reading this Gospel on the surface, it is easy to conclude that it is a moralism about being thankful to God and others. Well, that’s all well and good, but simply reminding people of a rule of polite society isn’t really the Gospel.

True thankfulness is receiving from God a deeply grateful heart so that we do not merely say thank you in a perfunctory way, but are deeply moved with gratitude. We are not merely being polite or justly rendering a debt of obligation; we actually are grateful from the heart. True gratitude is a grace, a gift from God, which proceeds from a humble and transformed heart. We do not render thanks merely because it is polite or expected, but because it naturally flows from a profound experience of gratitude. This is the Gospel. It is not a moralism, but a truth of a transformed heart.

An anointing that we should seek from God is the powerful transformation of our intellect and heart such that we become deeply aware of the remarkable gift that is everything we have. As this awareness deepens so does our gratitude and joy at the “magnificent munificence” of our God. Everything—literally everything—is a gift from God.

Permit me a few thoughts on the basis for a deepening awareness of gratitude. Ultimately, gratitude is a grace, but having a deeper awareness of the intellectual basis for it can help to open us more fully to this gift.

  1. We are contingent beings who depend upon God for our very existence. He holds together every fiber of our being: every cell, every part of every cell, every molecule, every part of every molecule, every atom, every part of every atom. God facilitates every function of our body: every beat of our heart, every movement of our body. God sustains every detail of the universe: the perfectly designed orbit of Earth so that we do not overheat or freeze, the magnetic shield around Earth protecting us from the harmful aspects of solar radiation, and every process (visible and hidden) of everything on our planet, in our solar system, and in our galaxy. All of this, and us, are contingent; we are sustained by God and provided for by Him. The magnitude of what God does is simply astonishing—and He does it all free of charge! Pondering such goodness and providence helps us to be more grateful.
  2. Every good thing we do is a gift from God. St. Paul said, What have you that you have not received? And if you have received, why do you glory as though you had achieved? (1 Cor 4:7) Elsewhere, he wrote, For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do (Eph 2:8-10). Hence even our good works are not our gift to God; they are His gift to us. On judgment day we cannot say to God, “Look what I’ve done; you owe me Heaven.” All we can say on that day is “Thank you!”
  3. Gifts sometimes come in strange packages. There are some gifts of God that do not seem like gifts at all. There are sudden losses, tragedies, natural disasters, and the like. In such moments we can feel forsaken by God; gratitude is the last thing on our mind. But Scripture bids us to look again: And we know that all things work together for the good of those who love God and who have been called according to his purpose (Romans 8:28). We don’t always know how, but even in difficult moments God is making a way unto something good, something better. He is paving a path to glory—perhaps through the cross—but unto glory. We may have questions, but remember that Jesus said, But I will see you again and you will rejoice, and no one will take away your joy. On that day you will have no more questions to ask me (Jn 16:22-23). Yes, even in our difficulties we are more than conquerors (Rm 8:37) because the Lord can write straight with crooked lines, and make a way out of no way.
  4. Yes, all is gift. Absolutely everything is gift. Even our failures are gifts, provided we are in Christ and learn humility from them. For what shall we give thanks? Everything! There is an old saying, “Justice is when you get what you deserve. Mercy is when you don’t get what you deserve. Grace is when you get what you don’t deserve.” Like you, I am asked many times a day, “How are you doing?” I’ve trained myself to respond, “More blessed than I deserve.”
  5. The word “thanks” in English is unfortunately abstract. In Latin and the Romance languages, the words for thanks are more closely related to the concepts of grace and gift. In Latin, one says thank you by saying, “Gratias ago tibi,” or simply, “Gratias.” And although gratias is translated as “thanks,” it is really the same root word as that of “grace” and “gift,” which in Latin are rendered as “gratia.” Hence in saying this, one is exclaiming, “Grace!” or “Gifts!” It is the same in Spanish (Gracias) and Italian (Grazie). French has a slightly different approach: Merci comes from the Latin merces, which refers to something that has been paid for or given freely. So all of these languages recognize that the things for which we are grateful are really gifts. The English word “thanks” does not quite make the connection. About the closest we get in English are the words “gratitude” and “grateful.” All of these words (gratias, gracias, grazie, merci, gratitude) teach us that everything is gift!

Gratitude is a gift to be received from God and should be asked for humbly. One can dispose oneself to it by reflecting on some of the things described above, but ultimately gratitude comes from a humble, contrite, and transformed heart. True gratitude is a grace, a gift that springs from a heart moved, astonished, and deeply aware of the fact that all is gift.

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The Origin of Thanksgiving as a National Holiday

The Thanksgiving holiday that is upon us, while religious in theme, has a secular origin. Two presidents, Washington and Lincoln, are most responsible for its existence on our national calendar in late November. Here is President Washington’s proclamation:

Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and

Whereas both Houses of Congress have, by their joint committee, requested me to “recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness”:

Now, therefore, I do recommend and assign Thursday, the 26th day of November next, to be devoted by the people of these States to the service of that great and glorious Being who is the beneficent author of all the good that was, that is, or that will be; that we may then all unite in rendering unto Him our sincere and humble thanks for His kind care and protection of the people of this country previous to their becoming a nation; for the signal and manifold mercies and the favorable interpositions of His providence in the course and conclusion of the late war; for the great degree of tranquility, union, and plenty which we have since enjoyed; for the peaceable and rational manner in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national one now lately instituted for the civil and religious liberty with which we are blessed, and the means we have of acquiring and diffusing useful knowledge; and, in general, for all the great and various favors which He has been pleased to confer upon us.

And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech Him to pardon our national and other transgressions; to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually; to render our National Government a blessing to all the people by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed; to protect and guide all sovereigns and nations (especially such as have shown kindness to us), and to bless them with good governments, peace, and concord; to promote the knowledge and practice of true religion and virtue, and the increase of science among them and us; and, generally to grant unto all mankind such a degree of temporal prosperity as He alone knows to be best.

Given under my hand, at the city of New York, the 3rd day of October, A.D. 1789

George Washington, President

This is Abraham Lincoln’s proclamation:

The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God.

In the midst of a civil war of unequalled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union.

Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom.

No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy.

It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens.

And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.

In testimony whereof, I have hereunto set my hand and caused the Seal of the United States to be affixed.

Done at the City of Washington, this Third day of October, in the year of our Lord one thousand eight hundred and sixty-three, and of the Independence of the United States the Eighty-eighth.

By the President: Abraham Lincoln

Yes, there once was a time, in a galaxy far, far away, when presidents of the United States could make proclamations exhorting Americans to their religious duties without being accused of offenses against the “wall” that some think should separate faith and civic life.

Happy Thanksgiving! Remember God and thank Him!

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Pondering the Night of the Senses and the Paradox That We See Farther in the Darkness

As human beings we are very visual; there is a certain demand of our flesh to see on its own terms. But of course God, who is pure spirit, will not be seen in this way.

How can the human eye perceive what is spiritual? It is not designed to do so. We cannot see God as God any more than we should expect to be able to see justice sitting down to lunch with humility. These are not physical concepts; they are metaphysical ones. We may see evidence of their existence, but we do not see them physically—so also with God. We see a lot of evidence of His existence, but we do not see Him with our earthly eyes.

There is a well-known (but inaccurate) saying, “Seeing is believing.” Actually it is not; seeing is only seeing. When we see things physically, one of two things happens, either of which eliminates the existence of any sort of faith:

  1. We see something and accept it as true, in which case faith is no longer necessary, for it is not necessary to believe what we can plainly see.
  2. We scoff or act bemused and continue to disbelieve, saying (for example when we see a magic trick), “There’s a way of doing that; it’s just an illusion.”

In either case, faith (human or supernatural) is set aside when we see something with our earthly eyes.

Therefore, as Scripture insists over and over again, faith is not a matter of seeing in a physical way.

  • Now faith is the substance of things to be hoped for, the evidence of things that appear not (Hebrews 11:1).
  • 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 4:18).
  • For we walk by faith, not by sight (2 Cor 5:7).
  • For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? (Rom 8:24)
  • For now, we see only a reflection as in a mirror; then, we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known (1 Cor 13:12).
  • And though you have not seen [Jesus], you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls (1 Peter 1:8-9).
  • Blessed are those who have not seen and yet believe (John 20:29).
  • So faith comes from hearing, and hearing through the word of Christ (Rom 10:17).

St. Thomas Aquinas says, Faith is a habit of the mind whereby eternal life is begun in us, making the intellect assent to what is non-apparent (Summa Theologica IIa IIae 4 ad 1).

Therefore, faith is not about what is seen with our earthly eyes. It comes from hearing—hearing the Word of God.

That said, faith is a way of knowing and thus also a way of “seeing,” but more in the intellectual sense, such as when we say, “Oh! Now I see” when we grasp a point intellectually. Although we know and “see” by faith, spiritual theologians such as St. John of the Cross remind us that the seeing and knowing by faith is “obscure.”

Usually we think of the word “obscure” with a slightly negative connotation. If something is obscure, it is tricky or hard to figure out; we look for something to illumine the darkness, to scatter the obscurity.

Not so fast. Consider the deeply paradoxical notion that the darkness, the obscurity, actually helps us to see better! Fr. Reginald Garrigou-Lagrange explains it this way:

Obscure faith enlightens us somewhat like the night, which though surrounding us with shadows, allows us to see the stars, and by them, the depths of the firmament. … That we may see the stars, the sun must hide, night must begin. Amazingly, in the obscurity of the night we see to a far greater distance than in the day; we see even the distant stars which reveal to us the immense expanse of the heavens. … [And so] faith, although obscure, opens up to us the supernatural world and its infinite depths: the Kingdom of God, His inner life, which we shall see unveiled and clearly in eternity (The Three Ages of the Interior Life, Tan Publications Vol 1, p. 361).

In the darkness we see farther and deeper into space. Sunlight is precious, but it envelops us; it closes us in a much smaller world. We see better what is near; what is farther off and higher up is lost to us. From the perspective of our physical senses, faith is a “dark” knowing or seeing. By it, we see farther and higher, longer and deeper.

Fr. Garrigou-Lagrange continues,

Faith is obscure but it illumines our intellect … in a way very superior to the senses and to reason. … What is evident for our senses is sensible, not spiritual; therefore, it is not God himself. … Now faith makes us attain here on earth the inner life of God in the penumbra, in obscurity. Consequently, a man who preferred visions to infused faith would deceive himself … for he would prefer what is superficial and exterior, and what is accessible to our faculties, to what surpasses them. He would prefer figures to the divine reality (Ibid).

Therefore, we must be wary of the strong demand of our flesh to see on its own terms. Our earthly eyes cannot see God on the terms that our flesh demands. He is just too immanent, too transcendent, for that. Our eyes see what physically exists but not Existence Himself. If we yield to this demand of our flesh we are going to limit our world immensely. We will certainly see worldly and physical things well, but we will miss the greater portion of reality: the Kingdom of God and God Himself!

Welcome to the modern world; a small world increasingly closed in on itself; a world no longer enchanted and charged with mystery; a world that demands to see only in physical terms, preferring what is superficial and exterior, preferring the creature rather than the Creator, who is blessed forever.

Ponder the great paradox of the “darkness” and “obscurity” of faith. In the humility of accepting the darkness, we see farther, higher, deeper, and longer. Jesus is the Light of the world, but we see Him in the “darkness” of faith; we understand Him most clearly not by the false light of this world, but by faith. Faith is obscure to our senses, but understood by our souls as a necessary condition to loving Him as our true and only Light.

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Pulling Back the Veil – An Overview of the Book of Revelation

In daily Mass we are currently reading selections from the Book of Revelation—not a bad choice as the end of the liturgical year swiftly approaches.

While many suppose that the Book of Revelation is merely about the end of the world, it is about far more; it is also about what is happening right now. It was not written only for the end of the ages but for all ages. It is a book of glory that discloses the victory Jesus has already won. Don’t get lost in lots of exotic theories; Revelation is a prophetic book of glory.

Its title in Greek is Ἀποκάλυψις Ἰησοῦ Χριστοῦ (Apokalupsis Jesou Christou), which literally means “The Unveiling of Jesus Christ.” It is as if Jesus is pulling back the veil to show us what is really going on. He shows us the great drama of history and tells us that He has already won the victory. He declares that we should not to lose heart while the dust settles, while the wheat is separated from the chaff and the harvest is brought in.

We are too easily mesmerized or terrified by our limited view of history. We think that life depends on which political party wins, or whether a cure is found for some disease, or whether nations of the world can reach rapprochement—but the battle is far higher and deeper than our tiny slice of time. It is far deadlier and concerns more dramatic issues than what will happen to the GNP of the U.S. or which of the latest political theories will prevail.

This is a great drama between good and evil. It concerns the fundamental issue of where you will spend eternity. Yes, there is a great and cosmic battle in which we are all caught up; it is happening all around us. St. Paul says,

For we do not contend against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the high places. Therefore, take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm (Eph 6:11-13).

The Book of Revelation is speaking to the same reality. It unveils the true and cosmic battle. In so doing, it declares without ambiguity who the victor is: Jesus Christ our King, who has already won. There are only two kingdoms, two armies, two sides. You must decide whom you will serve: the prince of this world or the King and Lord of all creation.

Revelation opens with a vision of the glory of Jesus the Great Lord and Son of Man:

I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead (Rev 1:10-17).

Yes, this is our Lord Jesus in His resurrected and conquering glory! At the name of Jesus every knee shall bend in the heavens, on the earth, and under the earth, and every tongue proclaim to the glory of God the Father that Jesus Christ is Lord (Phil 2:10-11).

Yes, Jesus Christ is the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. Behold, he is coming amid the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen (Rev 1:5-7).

The second part of the Book of Revelation calls the Church and us as individuals to repentance and perseverance. The cosmic battle reaches the Church and individual disciples. The battle is in the Church and in the heart of every person. Thus, the letters to the seven churches referred to in Revelations 1. We are not to lose the love we had at first. We must be willing to endure hardship and persecution. We are to reject the fornicators and all those who propose any sort of sexual immorality. We are to resist syncretism and every form of false religion. We must resist Satan’s deep secrets; we must not be in any agreement with his ways. We must resist sloth and not fall back. We must resist lukewarmness as well as every sort of pride and self-satisfaction. The Church, clergy and laity, must fight the good fight, must persevere. We must endure hardship, keeping in mind the reward that awaits the courageous and the eternal disgrace that is coming to cowards and to all those who embrace the world, the flesh, and the devil.

John is then caught up into Heaven to see the glory of God and the heavenly liturgy. He has revealed to him what must take place soon. Historically, the Book of Revelation pointed to the destruction of Jerusalem and to the end of an era. Down through the ages, empires and nations have crumbled; eras and epochs have come and gone. Only God’s Kingdom, as proclaimed and made sacramentally present by the Church, has survived or will survive.

Today we are arguably at the end of another era and epoch. The West is crumbling, and decadence abounds. Confusion about basic reality is so widespread that our current world can credibly be compared to a lunatic asylum. Even within the Church, voices that should speak out prophetically remain silenced by fear. There is among Church leaders, clergy, and laity a widespread softness and a feeling that the risk of speaking out is too great.

The message of the Book of Revelation is a strong antidote to times like these—to all times past, present, and future: be strong, be prepared, and be willing to suffer, realizing that no matter how powerful evil may seem, Jesus is the victor. We are swept up into a cosmic battle that is much larger than our current situation but that reaches us nonetheless. Don’t think that you can sit on the fence; you must choose a side. Satan owns the fence and he is coming for you; he will say, “You belong to me.”

The seals, the bowls, and the trumpets of Revelation are but a further description of the cosmic battle and the wretched defeats that ultimately come to the defiant and disobedient. God will not leave unpunished those who despise His Kingdom and His holy ones. These seven ordeals times three are a call to repentance to those who survive. They are also a manifestation of God’s justice and ultimate authority over history.

A crucial battle comes in Revelation 12, when the red dragon with seven heads and ten horns besets Mother Mary, who is also an image of the Church. But the devil cannot prevail in the war that breaks out in Heaven. He is hurled to the earth, where he unsuccessfully pursues the woman (who is Mary and the Church). In a rage, he continues to pursue us. For the time being, the cosmic battle continues; Satan rages because he knows his time his short.

Satan is a big loser, but even losers have an uncanny ability to impress and dupe foolish, gullible people. Satan still makes empty promises and dangles passing pleasures before us. Sadly, many of the worldly and unspiritual fall prey to his lies. Mysteriously, God permits this until the full number of the elect is gathered in.

Then comes the end:

And fire came down from heaven and devoured Satan and his armies and followers. And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. Anyone whose name was not found written in the book of life was thrown into the lake of fire.

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” He who was seated on the throne said, “I am making everything new.” Then he said, “Write this down, for these words are trustworthy and true” (Rev 20:9-21:5).

Yes, it is good that we read the Book of Revelation. In it, the Lord is telling us what is really going on and what the outcome will be. He is telling us not to lose heart. “In this world you shall have tribulation, but have courage, I have overcome the world” (John 16:33).

Be not dismayed, fellow Christians. Do not be fearful of what is coming upon this world. Even if it is the end of the era or epoch, the Church has endured such sea changes before. Christ has already won the victory and has promised that the Church will remain indefectible. When the current foolishness has run its course, we will still be here preaching the Gospel, even if we have become a small remnant and are preaching from our prison cells!

Do not be fearful. Do not be a coward. Preach boldly and with love. Continue to shine the light of the gospel in the darkness. The gospel will win; it always wins.

Don’t get lost in the details of the Book of Revelation and miss its message: victory in the midst of persecution and trial. It is a call to persevere. It is a pulling back of the veil to show us what the end shall be! Be strong, courageous, and certain. Jesus has already won the great victory in the cosmic battle. The dust is still settling, but know for certain that Jesus has won, and if you choose Him, so will you!

He who overcomes will inherit these things, and I will be his God and he will be My son. But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death (Rev 21:7-8).

Regardless of what you think is going on, this is what is really going on. Choose sides. I urge you to choose Christ with courage. Don’t look back. Come what may, Viva Cristo Rey!