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Best Advent Hymn! I Wonder If You’ve Ever Heard of It

dec8-blogFor my money, the best Advent hymn ever is Veni Redemptor Gentium (Come Redeemer of the Nations), written by St. Ambrose in the 4th century. It is more widely known by the title “Come Thou Redeemer of the Earth.” Sadly, it is not often sung in Catholic parishes today. Most Catholics I’ve asked have never even heard of it.

One of the beautiful things about the ancient Latin hymns is how richly theological they are. Not content to merely describe an event, they give sweeping theological vision and delve into its more hidden mysteries.

Here we are in Advent and Jesus is coming. Get ready! Well, yes, but He’s not just coming; He’s redeeming, dying, rising, ascending, and reigning at the Father’s right hand! But how can you squeeze all of that into an Advent hymn? Well, just below you can read the text and see.

Full vision – For now, ponder the theological point that hymns like this make: no act of God can be reduced merely to the act in itself. Everything God does is part of His sweeping master plan to restore all things in Christ, to take back what the devil stole from us. Too often we see the events of our redemption in a disconnected sort of way. But it is all really one thing and the best theology connects the dots. It is not wrong for us to focus on one thing or another, but we must not forget that it is all one thing in the end.

Without this reminder, we can easily develop a kind of myopia that overemphasizes one aspect of redemption at the expense of others. In the 1970s and 1980s it was “all resurrection all the time,” but no passion or death.

Christmas, too, has its hazards. We get rather sentimental about the “baby Jesus” but miss other important aspects of his incarnation. The passion and death are present in His birth into homeless poverty, the swaddling clothes, the flight into Egypt, and so forth. The Eucharist is evident in His birth at Bethlehem (House of Bread) and His being laid in a manger (a feed box for animals). His glory as God and His ultimate triumph are manifested in the star overhead and the angels’ declaration of glory! You see, it is all tied together, and the best theology connects the dots.

With that in mind, I present this wonderful Advent hymn, so seldom sung in our Catholic parishes. It can be sung to any Long Meter (LM) tune but is usually sung to its own melody (“Puer Natus”). You can find this melody in the index of most hymnals. I provide below only the English translation, but both the Latin and the English are available in this document: Veni Redemptor Gentium. I think the poetic translation reprinted below is a minor masterpiece of English literature and hope that you’ll agree. Enjoy this sweeping theological vision of the mystery of Advent caught up into the grand and fuller vision of redemption.

Among the theological truths treated in this brief hymn are these: His title as Redeemer, His birth to a virgin, His inclusion of the Gentiles, His sinlessness, His two natures in one person, His incarnation at conception, His passion, His death, His descent into Hell, His ascension, His seat at the Father’s right hand, His divinity and equality with the Father, His healing and sanctification of our humanity so wounded by sin, His granting us freedom and eternal life, His renewing of our minds through the light of faith, and His opening of Heaven to us.

Not bad for a mere seven verses! St. Ambrose, pray for us!

Come, thou Redeemer of the earth,
Come manifest thy virgin birth:
All lands admire, all times applaud:
Such is the birth that fits our God.

Forth from his chamber goeth he,
That royal home of purity,
A giant in twofold substance one,
Rejoicing now his course to run.

The Virgin’s womb that glory gained,
Its virgin honor is still unstained.
The banners there of virtue glow;
God in his temple dwells below.

From God the Father he proceeds,
To God the Father back he speeds;
Runs out his course to death and hell,
Returns on God’s high throne to dwell.

O Equal to thy Father, thou!
Gird on thy fleshly mantle now;
The weakness of our mortal state
With deathless might invigorate.

Thy cradle here shall glitter bright,
And darkness breathe a newer light,
Where endless faith shall shine serene,
And twilight never intervene.

All laud, eternal Son, to thee
Whose advent sets thy people free,
Whom with the Father we adore,
And Holy Ghost, for evermore.

This video below gives you an idea of what the tune for Veni Redemptor Gentium sounds like. The words in this version are slightly different from what is shown above, but the tune is perfect. Just try not to dance as it is sung!

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Sweet, Beautiful, Soul-Saving Joy – A Homily for the Third Sunday of Advent

This Sunday is traditionally called Gaudete Sunday, based on the Introit for the day: Gaudete in Domino semper, iterum dico, Gaudete (Phil 4:4) (Rejoice in the Lord always, again I say, Rejoice). Today, this theme is developed most fully in the 2nd reading, which is from 1 Thessalonians. It also begins with the salutation and imperative, “Rejoice always.”

Let’s take a closer look at that reading and what is meant by the admonition to “rejoice.”

The text begins, Rejoice always. The Greek word translated as “rejoice” is χαίρετε (chairete). However, more is intended than merely rousing ourselves to some sort of the emotional state of joy or happiness. Note that the root word charis (within chariete) refers to grace. Hence chairete means to delight joyfully in and by God’s grace, to experience God’s favor (grace), to be conscious of and glad for His grace.

Because it is a work of grace, this sort of joy is more fully understood as serene, confident, and stable, a joy not rooted merely in the passing moods of our fallen human state.

The text continues further to identify three basic ways that our joy can become both stable and deeply rooted in our personality and psyche. In effect, the text does not merely instruct us to rejoice always, but tells us how this can be done. Let’s look at these three ways.

I. PERSEVERANCE IN PRAISE – The text says, Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus. Do not quench the Spirit. Hence we see the first three foundations for rejoicing always. Let’s take them a little out of order.

Grateful (In all circumstances give thanks) – Thanksgiving is an important discipline that trains our mind to focus on reality. We tend to be negative, perhaps due to our fallen nature, but the reality is that every day trillions of things go right while only a few go wrong. Now you may think that’s an exaggeration, but it’s not. Consider all the things that have to go right with every cell in your body. Add to that all the many things on this earth—indeed in the whole universe—that must be perfectly balanced in order for you and me to even be here at all, alive and flourishing. Trillions is not an exaggeration.

However, if we are not careful, we focus on the handful of things that go wrong each day. Mind you, some of them may feel serious at times (although usually they are not). Nevertheless, even the truly serious mishaps cannot negate the reality of the trillions of things that have gone right.

Giving thanks disciplines our mind to focus on our countless blessings. Some of the mishaps of a day can even be blessings in disguise.

Hence we are told to give thanks in all circumstances. Daily thanksgiving disciplines our mind to focus on the astonishing number of blessings. What you feed grows, so if the negative is fed, it will grow; but if the positive is fed, it will grow and become an important basis of stable joy in our life. Yes, give thanks in all circumstances.

Prayerful (Pray without ceasing) – Prayer is also a discipline of the mind. Paul does not mean to say that we should stay in a chapel all day long. He means that we should lay hold of the normal Christian life, which is to be living in conscious contact with God at every moment of our day. To the degree that we are consciously aware of God’s presence and in a dialogue of love with Him all day, our joy is deeper and becomes more stable. Thus we are able, by this ongoing sense of His presence, to “rejoice always.”

Spirit-filled (Do not quench the Spirit) – That such gifts (ongoing prayer and thanksgiving) are “God’s will for us,” means that God wants to give us these gifts. Hence, we should not quench the Spirit, which bids us to seek these things. Rather, we should heed His promptings and seek these gifts, even pester God for them. Too often we quench the Spirit by not taking seriously the promises He offers us in Christ Jesus. We are not convinced that the Spirit can give us a whole new life and can deepen our prayer and gratitude, so we don’t even ask. We also quench the Spirit by cluttering our lives with endless distractions, never sitting still long enough to listen to the small, still voice of God. If we fan into flame the gifts of God’s love, God the Holy Spirit will kindle a fire in us that will never die away. As the gifts of His love (including deeper prayer and constant thankfulness) take hold, our joy deepens and we can “rejoice always.”

II. PERSPECTIVE THROUGH PROPHECY – The text says, Do not despise prophetic utterances. Test everything; retain what is good.

First, the phrase “prophetic utterances” refers to Scripture itself. Scripture is a prophetic interpretation of reality. It describes the world as it truly is and sets forth a clear vision. It is an antidote to the muddled and murky suppositions of worldly thinking that at best grope in the darkness and at worst are deceitful and erroneous. We ought not to despise God’s Word in any way, but rather should accept it wholeheartedly. To the degree that we do so, we are assured of the ultimate victory of God, His truth, and His Kingdom. Our own victory is also set forth in the paschal mystery of God’s Word, wherein every cross, faithfully carried, produces for us a weight of glory beyond all compare (cf 2 Cor 4:17). This vision, this prophetic interpretation of reality, produces in us a serene joy that allows us to “rejoice always.”

“Prophetic utterances” also refers to the teachings of the Church, the words of the Fathers of the Church, and the teachings of the saints down through the ages. There is a great deposit of faith that has been carefully collected and lovingly handed down from apostolic times. The dogmas and doctrines of the faith are like the precious fragments gathered up by the apostles at the multiplication of the loaves and fishes. For the Lord had told them that nothing was to go to waste. We, too, ought to seek out every instruction prophetically uttered by Mother Church, allowing nothing to fall to the ground.

The Fathers as well as the saints have left us wondrous testimony that we should neither despise nor ignore. They, along with the Church, utter wisdom and announce victory to every believer. In the laboratory of their own lives, they have tested the Word of God and found it to be true. Added to this number are many trustworthy people in our own time who teach us the Word of God. They include parents, priests, religious, and holy men and women who have inspired us. To the degree that we will let the Church and the saints teach us, along with trustworthy souls of our own time, to the degree that we do not despise these prophetic utterances, the foundation of our joy becomes surer and we can rejoice always.

III. PROGRESS TOWARD PERFECTION – The text says, Refrain from every kind of evil. May the God of peace make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will also accomplish it.

The greatest source of sorrow in our life, the biggest killer of joy, is our sin. To the degree that we indulge it, our joy is sapped, but to the extent that we allow the Lord to deliver us from sin and make us more and more holy, our joy becomes deeper and more lasting. The words “holy” and “whole” are not far removed from each other. As we become more whole, more perfected, freer from sin, more holy and blameless, our joy deepens and we can increasingly “rejoice always.” God will do this for us if we are willing and if we ask Him.

Thus we see that the mandate, the exhortation, to “rejoice always” is far more than a command to whip ourselves up to an emotional high. Rather, it is a call to stable and serene joy rooted in prayerful gratitude, to a mind transformed by God’s truth and a growing holiness. Allow the promise of the Lord to be fulfilled in you. For He has said,

Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete (Jn 15:9-11).

This song says, “Joy, Joy, God’s great joy! Joy, Joy, down in my soul. Sweet, beautiful soul-saving joy. Oh Joy! Joy in my soul!”

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Cats at Christmas

I grew up with dogs, not cats.

Now that I live in the city, though, I have taken to cats because they are generally less trouble; they don’t need a yard to run around in or a daily walk.

However, trying to decorate a Christmas tree with a cat in the room can be a challenge. They chase the lights as you’re trying to string them up. They climb in the branches of the tree. They like to bat at the ornaments, sometimes even breaking a few. It can be a riot, particularly at first, but the entertainment value decreases substantially over time. In the end, though, pets are a wonderful gift from God.

I’m sure that cats don’t realize what clowns they really are. Enjoy a little humor, from God to you, through cats.

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Arise and Go Home – A Mid-Advent Reflection on What Our Savior Offers

The Gospel for Mass earlier this week (Monday of the Second Week of Advent) is the well-known story of the paralytic. There are many wonderful details that I could discuss (e.g., the four friends who bring him to Jesus—talk about great friends!), but I’d like to focus today on Jesus’ command: “Rise, take up your stretcher, and go home.” It is a small picture of the grace unto salvation that is offered to us by the Lord. Here is a man who is powerless to help or heal himself, so the Lord helps and heals him. Though “dead in his sins,” he now rises and lays hold of a whole new life.

This is a mid-Advent picture of why we need a Savior, and what He offers to us. Note three aspects of what Jesus says to the paralytic:

Rise – The Lord tells the paralytic to rise. In other words, receive new life, new capacities. No longer be weighed down by weakness. Be set free. Rise to new life! When Jesus called Lazarus from the tomb, He said to the bystanders, “Untie him and let him go free.” St. Paul says of us, “You were dead in your sins … but made alive through Christ” (Col 2:13). Thus the paralyzed man, once powerless to move or take control, is now strong and free. His paralysis represents our weakness, our spiritual palsy, our inability to walk uprightly and in justice. To all this, Jesus says, “Rise!” He bids us no longer to be in bondage to sin, Satan, the world, and the flesh.

Rule – The Lord tells the man to take up his stretcher. He wants him to take authority over that on which he once depended. Whatever crutch you once leaned on, be strong enough now to carry it; don’t lean on it any longer. If you once depended on sin for happiness, take authority over it now. If you once needed alcohol to calm your nerves, take authority over it now; don’t lean on it anymore. If you once depended on gossip and detraction to feel important, take authority over it. Don’t be dependent on any sin. By being healed, have the power to carry it off like a trophy of victory. While we will always need some help in this life, no longer should we be wholly dependent on anything or anyone in this world. The Lord has authority in our life and He grants us increasing authority over our passions, desires, struggles, and gifts. He tells us to take up the authority He has rightly granted us and command our soul in justice and truth.

Return – The Lord tells him to go home. In other words, make your journey back to God, back to your true home in the heart of the Father. Sin had separated us from God and driven a wedge between us, but now the veil in the Temple has been torn from top to bottom. Through Jesus, we have access to the Father. Like prodigal sons, we are now heading home. Look off in the distance—it is the Father, running to us to greet us! By offering forgiveness for our sins, Jesus has opened the gates of Heaven and restored us to a right and just relationship with His Father. If we accept this gift and celebrate it regularly, our return is well underway; it is just over the next hill (Calvary). Just beyond is the heavenly Zion. I rejoiced when I heard them say, “Let us go to the house of the Lord” (Psalm 122:1).

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A Mysterious Word in the Lord’s Prayer

Pope Francis recently made news by indicating a preference for translating the phrase “lead us not into temptation” as “do not let us fall into temptation.” He did not say that the English rendering should be changed, only that He was supportive of a recent similar change made to the French translation. I have written on that issue here, but in this post I would like to explore another difficult element in the Our Father.

Within the Lord’s prayer is a mysterious word about which scholars (Greek and biblical) disagree. They don’t seem to have a common understanding of its precise meaning.  Most Christians who do not read Greek are unaware of the difficulties and debate surrounding the word; they simply accept the most common English translation of the Our Father as undisputed.

The mysterious word occurs as part of a phrase in the middle of the Lord’s prayer: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (ton arton hēmōn ton epiousion). This phrase is typically rendered “give us this day our daily bread.”

The problematic word is epiousion. The difficulty is that it seems to exist nowhere else in ancient Greek; no one really knows what it means. Even the Greek Fathers, whose mother tongue was Greek, were unaware of its exact meaning. It occurs nowhere else in the Bible (with the exception of the parallel passage in Luke’s version of the Our Father (Luke 11:3)). It appears nowhere in wider Greek literature, Christian or Pagan. The early Church writer Origen, a most learned and well-read man, thought that Matthew and Luke or the early Church had “made up” or coined the term.

So, frankly, we are at a loss as to the exact, original meaning of this word! It’s actually pretty embarrassing when you think about it. Right there in the most memorable text of Christendom is a word whose meaning seems quite uncertain.

To be sure, over the centuries there have been many hypotheses as to its meaning.

  1. Supersubstantial – The Greek word seems to be a compound word from epi+ousios. Epi means over, above, beyond, in addition to, or some similar superlative. Ousious refers to the substance of something. Putting these words together gives us something amounting to supersubstantial, or “super-essential.”
  2. The Eucharist – Some of the Greek and Latin Fathers thought it clearly referred to the Eucharist and surely not to ordinary food or bread. Origen, for example, cited how Jesus rebuked the people in John 6 for seeking bread that perishes rather than the Bread that endures unto eternal life, which is Jesus’ flesh and which He will give us (cf Origen On Prayer 27.2). St. Cyprian, while admitting that “bread” can be understood simply, advanced the notion that the bread referred to here is more certainly Christ Himself in the Eucharist (cf. Treatise on the Lord’s Prayer, 18).
  3. Ordinary and daily bread – St. John Chrysostom, however, favored the idea that the bread for which we pray is only “bread for today.” Just enough for one day … Here Jesus condescends to the infirmity of our nature … [which] does not permit you to go without food … I require necessary food not a complete freedom from natural necessities … It is not for wastefulness or extravagant clothing that we pray, but only for bread and only for bread on a daily basis so as not to worry about tomorrow (Gospel of Matthew Homily, 19.5).
  4. Bread for tomorrow – St. Jerome said, The word used by the Hebrews to denote supersubstantial bread is maar. I found that it means “for tomorrow” so that the meaning here is “give us this day our bread for tomorrow” that is, for the future (Commentary on Matthew, 1.6.11). Many modern scholars favor this understanding as well.
  5. Supernatural bread – However, in the same commentary St. Jerome also wrote, We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures (ibid). In this sense, Jerome also seems to see it linked to the Eucharist. When he translated the text into Latin, as the Pope had asked him to do, he rendered it rather literally: panem nostrum supersubstantialem da nobis hodie (give us today our supersubstantial bread). If you look up the text of Matthew 6:11 in the Douay Rheims Bible, you will see the word “supersubstantial,” as in that Bible the Vulgate Latin is rendered into English quite literally.
  6. Every good thing necessary for subsistence – The Catechism of the Catholic Church adopts an inclusive approach: “Daily” (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of “this day,” to confirm us in trust “without reservation.” Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally (epi-ousios: “super-essential”), it refers directly to the Bread of Life, the Body of Christ, the “medicine of immortality,” without which we have no life within us. Finally, in this connection, its heavenly meaning is evident: “this day” is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason, it is fitting for the Eucharistic liturgy to be celebrated each day (CCC # 2837). The Catechism thus attempts no resolution to the problem but simply indicates that several interpretations are possible and do not necessarily exclude one another.

Having a Greek word that is used nowhere else and having no agreement from the Fathers as to its meaning, we are surely left at a loss. It seems clear that we have something of a mystery.

Reverencing the Mystery – Perhaps the Lord intended that we should ponder this text and see multiple meanings. Surely it is right that we should pray for our worldly food. Likewise, we should pray for all that is needed for subsistence, whether just for today or for tomorrow as well. And surely we should ask for the Bread of Life, the Holy Eucharist, which is the necessary Bread that draws us to eternal life, and which (Who) is over and above all earthly substances.

So there it is, the mysterious word in the middle of the Our Father. My own preference is to see that “epiousion” (supersubstantial) as a reference to the Eucharist. Jesus, who “super-abounds” in all we could ask or want, said this: “I am the Bread of life.” In his Eucharistic presence, He is surely our Bread which “super-abounds.”

Most modern translations have settled on the word “daily.” For the record, the Latin Liturgy also uses the word daily (quotidianum). No one word can fully capture what is said here. The Lord has left us a mystery to ponder. I know that many of you who read my posts are learned in Greek, Latin, the Fathers, and scripture scholarship; I am most interested in your thoughts. This article has not covered every possible facet of the argument. I leave that you, all who wish to comment.

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Look for Christ in Advent and Do Not Be Dismayed

Wedding at Cana, “Do whatever he tells you.”

During Advent we are reminded to look to Christ and ask for His presence in our life so that we can become deeper, brighter, and richer by His grace. One of our unfortunate tendencies is to be dismayed by the world around us. We must be soberly aware of both the events and conditions in our world—sober, not drunk with excessive attention on 24/7 news feeds.

In our spiritual lives, too, we ought to be careful not to become consumed with lesser things and end up “majoring in all the minors.” We should be soberly grateful for signs and wonders such as the Shroud of Turin, the miraculous Tilma of Guadalupe, and the approved apparitions of our Lady. Special appreciation was given this past year to Our Lady of Fatima and to how presciently she set forth the struggles of our current age. Our Lady of Akita (Japan) also spoke very accurately to the current travails in the Church.

Here, too, sober gratefulness does not mean being drunk with an excessive preoccupation with the details of apparitions, miracles, and messages. Indeed, our Lady’s most basic message always boils down to this: Listen to my Son and do whatever He tells you. The basic meat and potatoes, the pure wine of the Christian, is the Gospel of our Lord Jesus Christ. We are to look to Him, listen to Him, and judge everything by what He has taught us through His apostles in the New Testament and the teachings of the Church.

St. John of the Cross gives the following advice in a passage we read in this week’s Office of Readings:

Under the ancient law prophets and priests sought from God revelations and visions which indeed they needed, for faith had as yet no firm foundation and the gospel law had not yet been established. Their seeking and God’s responses were necessary. He spoke to them at one time through words and visions and revelations, at another in signs and symbols. But [these] were either partial glimpses of the whole or sure movements toward it.

But now that faith is rooted in Christ, and the law of the gospel has been proclaimed in this time of grace, there is no need to seek him in the former manner, nor for him so to respond. By giving us, as he did, his Son, his only Word, he has in that one Word said everything. There is no need for any further revelation.

This is the true meaning of Paul’s words to the Hebrews when he urged them to abandon their earlier ways of conversing with God, as laid down in the law of Moses, and set their eyes on Christ alone: In the past God spoke to our fathers through the prophets in various ways and manners; but now in our times, the last days, he has spoken to us in his Son. In effect, Paul is saying that God has spoken so completely through his own Word that he chooses to add nothing … he has now said everything in Christ.

Therefore, [to] anyone who wished to question God or to seek some new vision … God could then answer: This is my beloved Son in whom I am well pleased; hear him. In my Word I have already said everything. Fix your eyes on him alone for in him I have revealed all and in him you will find more than you could ever ask for or desire (St John of the Cross, the Ascent of Mount Carmel Lib 2, cap. 22).

This, then, is the substantial food of teaching and understanding: Jesus Christ, crucified and risen, ascended and reigning; the Lord of history and of all that is.

This, too, is the truest message of our Lady: Listen to my Son if you seek blessings; if you fail to listen to Him, expect nothing but disaster—one you bring upon yourself.

During Advent this salutary reminder continues: Look to Christ. Let Him be born into your life. Listen to Him and allow Him to grow within you. Although He may come to you as an infant, He seeks to draw you to maturity. Be sober but not dismayed by the roaring and raging of this world. Christ has already conquered.

 

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On The Hidden Mercy of the Tilma of Guadalupe

On the Feast of Our Lady of Guadalupe, it is a chance for us to rejoice in the great mercy of our divine Lord and our blessed Lady. I am drawn to mediate on the miraculous quality of our Lady’s eyes on the tilma.

As many of you know, recent discoveries using modern magnification and ophthalmological equipment have shown the seemingly miraculous reflection of as many as a dozen persons in her eyes. How such tiny and accurate reflections could occur in both eyes at just the angles that human stereoscopic sight requires is mysterious to say the least. Even more, there are claims from eye specialists who have had the opportunity to look into our Lady’s eyes on the tilma that they have an iridescence that make the eyes seem almost alive.

I do not propose to write an article here on all the findings and evidence. You can read more our Lady’s eyes HERE and HERE and also in the video below. Rather I propose a short and simple reflection on two merciful facts.

First that our this image demonstrates, in effect that God’s people are the “apple of Mary’s eyes.” Seen there are Juan Diego, the bishop and an assistant, an indigenous family, a woman from Africa and several others. Remarkable; in her own self-portrait, our Lady includes us. In the book of Psalms the cry goes up to God,

Wondrously show your steadfast love,
O Savior of those who seek refuge
from their adversaries at your right hand.

Keep me as the apple of your eye;
hide me in the shadow of your wings (Psalm 17:7-8)

Deuteronomy also says of God,

He found Israel in a desert land, and in the howling waste of the wilderness; he encircled them, he cared for them, he kept them as the apple of his eye. (Dt 32:10)

And by his Grace, our Lord has often dispatched his mother to us. She finds un in difficult days, and in difficult places, speaking to us in love and sometimes in motherly warning. But, by the grace of God we are the apple of her eye too.

She came to Guadalupe at difficult time, to summon the Mexicans from the fearsome religious bondage of their ancient and often bloody religions, to Christ, their true and only Savior. The image on the tilma shows so many reflected in her eyes, reflected in love. They were the apple of her eye.

May our Lord be pleased to continue to send Mother Mary to us and remind us that we are loved and that heaven knows our struggles and is concerned for us. May none of us every forget that we are still reflected in Mary’s eyes and in the eyes of God to whom she intercedes for us. What a beautiful mercy.

And the second mercy is that images in her eyes, unknown for centuries in any detail seem to have been put there for us, who live now, to later discover. The same can be said for the Shroud of Turin. It is as if, knowing of cynical and unbelieving times where the physical sciences are almost idolized, Our Lord and our Lady left images that both speak to science and also confound it.  How were the image made? How do they have three dimensional effects and display scientific knowledge or techniques unknown in their time? 

Both the shroud and the tilma stand up to rigorous scientific investigation. The amazing truths about both images are backed up by science but also defy simple scientific or technical answers. Many of the “imponderable” mysteries were largely unknown in previous eras without photographic and scientific procedures and techniques. It is almost as if they were hidden there, waiting for us.

And that may in fact be the case. It is a love letter to a scientific but often unbelieving time. Despite our sometimes cynical demands for evidence, to our Lord and our Lady, we are still the apple of their eye. They look to us from afar, from an ancient shroud and very old tilma and they seem to say, “I am here for you to see. And I see you, you whom I love. You are the apple of my eye.” 

For such mercies, thank you Lord.

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Walking Toward the Light in Advent

Many people think of Advent merely in terms of pre-Christmas activities: office parties, shopping, decorating, and so forth. In the Church, though, Advent is something of a penitential period, a time of preparation for both the Christmas Feast and the Second Coming of the Lord. The purple vestments represent penance. The faithful are encouraged to go to Confession and the liturgical texts and readings emphasize readying for the coming of the Lord.

The theme of preparation (and much of the season itself) is couched in the dramatic struggle between light and darkness. This makes sense (at least in the northern hemisphere, where the darkness deepens and the days grow shorter). In these darkest days, we light candles and sing hymns that speak of the light that will come: Jesus, the true Light of the World. Let’s take a look at Advent in three ways.

I. The Symbols of Darkness and Light – Outside, there is a great drama of light and darkness unfolding before us. The light is giving way to darkness. Here in the northern hemisphere, the days are getting very short, and they’re going to get even shorter. In Washington, D.C. (where I live) it is dark by 5:00 PM. On cloudy days, it is nearly dark by 4:00 PM. My brothers both live farther north: one in St. Paul and the other in Seattle. It gets dark even earlier there. There’s even a famous quote (attributed to Yogi Berra), “It’s getting late early out there.”

For us who live in modern times, the drama is less obvious. It is little more than an annoyance, as it means that we must switch on the lights earlier. But think of those who lived not long before us in an age before electrical lights. Perhaps it was possible to huddle near a candle, oil lamp, or fire, but the darkness put a real stop to most things. Neither work, nor reading, nor most forms of recreation could take place. Darkness was a significant factor in their daily lives.

Some years ago, during a widespread power outage, I was struck at just how incredibly dark it was outside at night without the streetlights and the lights emanating from homes. Frankly, it was hard to venture out. I lost my bearings quickly and stumbled over some simple things like a curb and a fencepost. We moderns just aren’t used to this.

Here in a “deep and dark December,” the light continues to recede. The spiritual impact of this drama of light is brought into the Church. Our hymns turn to images of light. The darker it gets, the more candles we light on the Advent wreath. In the darkest days of December, our Advent wreath is at its brightest. As Scripture says, The light shines in the darkness, and the darkness has not overcome it … (John 1:5).

As the drama of light and darkness outside continues, we arrive at December 21st and 22nd—the shortest, darkest days of the year. By December 23rd, the ancients could detect a slight return of the light.

Then, on December 24th, in the middle of one of the longest nights of the year, the liturgy of Christmas begins: Christ is born and on December 25th a new light shines. From then on, the days get longer.

Yes, a great drama of light is unfolding before us. It is Advent. It is a time to recognize our need for the light and just how precious Jesus, the Light of the World, is. Ponder, in these darkest days, the beauty of the light. There are so many Advent hymns that set forth the dramatic images of light, darkness, and expectancy. They are too numerous to list here, but here are some examples if you are interested: Advent Hymns That Speak to the Light.

II. Our Stance to the Light and Darkness – Ultimately we are either facing the light and welcoming Him, or facing the darkness. These are the only two stances possible. There is no third way. Are you walking in the light or are you standing in the darkness?

Scripture warns in many places about the two ways of light and darkness, admonishing us to stand and walk in the light. Here are just a few:

  • Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires (Ro 13:11-14).
  • But as to the times and the seasons, brethren, you have no need to have anything written to you. For you yourselves know well that the day of the Lord will come like a thief in the night. When people say, “There is peace and security,” then sudden destruction will come upon them as travail comes upon a woman with child, and there will be no escape. But you are not in darkness, brethren, for that day to surprise you like a thief. For you are all sons of light and sons of the day; we are not of the night or of darkness. So then let us not sleep, as others do, but let us keep awake and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us so that whether we wake or sleep we might live with him. Therefore, encourage one another and build one another up, just as you are doing (1 Th 5:1-11).
  • The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! (Mt 6:22-24)
  • And we have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts (2 Pt 1:19).

Thus, we are warned what time it is, that judgment draws ever closer, and that we must walk and stand with the light and not be like those in darkness. The Advent season acknowledges the reality of deepening darkness and that we must all the more run to the coming light, Jesus. We must walk in the light of His truth as set forth in His word, the teachings of the Church, and creation. We must seek the enlightenment of the Sacraments and live in honesty, integrity, and mutual fellowship with the Lord’s Body, the Church. This is to be our moral stance: toward the light and away from the darkness.

III. The Summons to the Light – Having laid out the great drama of light and darkness and heard that we should take a stand for and toward the light, we note that Advent also proclaims, through a series of biblical texts and prayers, a warning to those who either reject the light outright or just fail to prepare for it. Here are just a few biblical texts:

  • Therefore, I have hewn them by the prophets, I have slain them by the words of my mouth, and my judgment goes forth as the light (Ho 6:5).
  • ‘Behold, the bridegroom! Come out to meet him.’ Then all those maidens rose and trimmed their lamps. And the foolish maidens said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise replied, ‘Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. Afterward the other maidens came also, saying, ‘Lord, lord, open to us.’ But he replied, ‘Truly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour (Mt 25:6-11).
  • For behold, the day comes, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my name the sun of righteousness shall rise, with healing in its wings (Mal 4:1-2).
  • For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God. 19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God (Jn 3:16-21).

There is not sufficient time in this brief post to comment on each of these texts except to say that each summons us to the light in a spirit of readiness, having first prepared ourselves by becoming accustomed to the light and the fire of God’s love. If we are not ready, the light will seem blinding and the fiery love unbearable; we will recoil in wrath rather than rejoice in wonder.

Pay attention to these Advent themes. It’s getting late very early these days. Consider this a warning from the natural world (the Book of Creation), which the Church picks up in her liturgy. Prepare the way of the Lord! Repent, the Kingdom of God is at hand. Walk in the light! If we do, light, all glorious and unending, will be ours:

There shall no more be anything accursed, but the throne of God and of the Lamb shall be in it, and his servants shall worship him; they shall see his face, and his name shall be on their foreheads. And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light, and they shall reign for ever and ever (Re 22:3–5).

This is our future, if we are faithful and allow the Lord to enlighten us now so that we can love the future light of incomprehensible brightness. Walk in the Light!

A blessed Advent to all.