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Epiphany Is More than One Sunday – A quick survey of the Gospels of Epiphanytide

This week at daily Mass we have been reading various Gospels. To some they may appear as arbitrarily selected. But they are not; they are an extension of the Feast of the Epiphany and this week that we are in is called “Epiphanytide.” Epiphany, as many know, means, “manifestation.” As such, the gospels of this past week bid us to reflect on the way Christ is manifest to us and to the early disciples. There is here, no attempt to provide a full Christology. Rather certain “windows” or images of Christ are given to us that we may more fully recognize who he is. 

In the Breviary, the Antiphon to the Magnificat links three “Epiphanies” of the Lord: 

Three mysteries mark this holy day: “Today the star leads the Magi to the infant Christ; today water is changed into wine for the wedding feast; today Christ wills to be baptized by John in the river Jordan to bring us salvation.” 

The Gospels of Epiphanytide include these Gospels and others as well. What follows here is a brief summary of each day of Epiphanytide and its teaching or manifestation of Christ Jesus. I do not provide here a full exegesis of each passage, only how it is, in some way an Epiphany of Christ. 

Monday Mt 4:12-17, 23-25 – Messiah

In Monday of Epiphanytide the Gospel, manifests Jesus as Messiah in the fulfillment of two Messianic promises. In the first place there is his Galilean ministry where Matthew notes that Jesus left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali. This identifies him with the Messiah, for Isaiah the prophet had said, 

Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen. (Is 9:1-2). 

Later, in the same Chapter of Isaiah, comes the familiar text of Isaiah: 

For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God. The everlasting Father, the Prince of Peace. (Is 9:6) 

In the second place Jesus is manifest as the Messiah through his actions of healing and preaching. Matthew notes, 

He went around all of Galilee, teaching in their synagogues, proclaiming the Gospel of the Kingdom, and curing every disease and illness among the people.  His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics,  and he cured them. 

And great crowds from Galilee, the Decapolis, Jerusalem, and Judea,  and from beyond the Jordan followed him.

And these actions fulfill numerous prophecies of Isaiah including: Isaiah 29:18; Isaiah 35:5; and Isaiah 61:1 Indeed, when the Messiah came the the eyes of the blind would  be opened, the deaf would hear, the lame would walk, lepers be cleansed, and the poor would have the good news preached to them. 

Tuesday Mk 6:34-44 – New Moses 

Jesus, especially in Matthew’s Gospel, is presented as the new and greater Moses. As God gave the Law through Moses and fed the people in the wilderness with Manna, so Jesus gives the Law and feeds the multitudes in the wilderness. Moses himself pointed to Christ when he told the Jewish people, A prophet like me will the LORD, your God, raise up for you from among your own kindred; that is the one to whom you shall listen. (Dt 18:15). And in today’s Gospel we see Jesus teaching, giving and interpreting the Law and feeding the multitude. 

When Jesus saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things….  Then, taking the five loaves and the two fish and looking up to heaven,  he said the blessing, broke the loaves, and gave them to his disciples to set before the people; he also divided the two fish among them all.  They all ate and were satisfied.

Wednesday Mk 6:45-52 – Jesus is Lord 

The Gospel for Wednesday of Epiphanytide is the familiar Gospel of Jesus walking on the water. Two things in this gospel point to Jesus divinity and title as Lord. Here is an excerpt: 

[Jesus] came toward them walking on the sea.  He meant to pass by them.   But when they saw him walking on the sea, they thought it was a ghost and cried out.  They had all seen him and were terrified.  But at once he spoke with them, “Take courage, it is I, do not be afraid!”  He got into the boat with them and the wind died down.  They were completely astounded. They had not understood the incident of the loaves.  On the contrary, their hearts were hardened.

Note first that the expression, “He meant to pass by them.” This is phrase in the Scriptures is a common one in the theophanies of the Old Testament. I develop this matter more fully  here:  What does it mean that Jesus meant to pass by his disciples? In that article I present numerous examples of the use of this when God appears. Here, for our purposes it underscores Jesus identity as Lord and God. 

Note secondly the observation that they are completely astounded. They were surely astounded that he could walk on the water. Earlier in Mark, the Apostles spoke more fully of their astonishment: Overwhelmed with fear, they asked one another, “Who is this, that even the wind and the sea obey Him?” (Mark 4:41). Their question is rhetorical since every Jew would agree, the wind and sea only obey God. 

Thursday Lk 4:14-22 He is the Messiah whom they have awaited. 

Today’s Gospel of Epiphanytide is: 

[Jesus] unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives  and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.  He said to them, “Today this Scripture passage is fulfilled in your hearing.” 

Here, reiterated, is the manifestation, by his own testimony, that he is the long awaited Messiah as Isaiah had prophesied. This manifestation is straight-forward, admits of no ambiguity and is solemn: Jesus is the Christ, the Messiah and Lord. 

 Friday – Lk 5:12-16 He is the healing of God. 

It happened that there was a man full of leprosy in one of the towns where Jesus was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, “Lord, if you wish, you can make me clean.”  Jesus stretched out his hand, touched him, and said, “I do will it.  Be made clean.”  And the leprosy left him immediately.  Then he ordered him not to tell anyone, but “Go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”  The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments, but he would withdraw to deserted places to pray.

Here too as in yesterday’s manifestation is the fulfillment of Messianic prophesies. In Isaiah 35:5-6, the prophet speaks of the day of salvation this way: “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; and  speaks also of the lame, and the mute. Isaiah 26:19 says, “Your dead shall live”; Isaiah 29:18 also refers to the healing of the deaf and the blind; while Isaiah 61:1 speaks of bringing good news to the poor (quoted by Jesus in yesterday’s Gospel in the synagogue of Nazareth (Luke 4:18-19).

Saturday – Jn 3:22-30 – John the Baptist Confessed him to be Messiah and Lord. 

In today’s Manifestation, John makes it clear to his jealous disciples that Jesus is Messiah (Christ). 

John answered and said, “No one can receive anything except what has been given from heaven.  You yourselves can testify that I said that I am not the Christ, but that I was sent before him.  The one who has the bride is the bridegroom; the best man, who stands and listens for him, rejoices greatly at the bridegroom’s voice.  So this joy of mine has been made complete.  He must increase; I must decrease.”

So revered was John the Baptist among First Century Christians, that many wondered if he were not, in fact, the Messiah. But the Scriptures attest he strongly denied this and pointed to Jesus, not himself. In John 1:20, there is an emphatic testimony attributed to John: “And he said and did not deny, but said, “I am not the Christ.””

Sunday Lk 3:15-16, 21-22 – Jesus is God’s Son 

In today’s Manifestation we read: 

And the Holy Spirit descended upon [Jesus] in bodily form like a dove.  And a voice came from heaven,  “You are my beloved Son; with you I am well pleased.”

Thus, in fulfillment of Psalm 2:7 “You are my Son, this Day I have begotten you,” Jesus shares the Father’s nature since he is eternally begotten not made. He is not a creature distinct from God the Father. Since Jesus is begotten he shares his Father’s nature. 

2nd Sunday Jn 2:1-11

And, though not strictly in Epiphanytide, Cycle A adds the Gospel of the water changed to wine in recognition of the ancient linking of this miracle to Epiphany. This miracle manifests his glory: 

Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him. 

And thus we see the extension of the Feast of Epiphany into the weeks following Epiphany in something of an intensive way. Some will note that the old Missal extended Epiphany unto Septuagesima Sunday as we shifted gears into Lent. And this is true enough. In the new Missal, epiphanytide is not as long, but it should not be missed.  

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Why Did Jesus “Mean to Pass by” His Disciples When He Was Walking on the Water?

blog1-7The gospel for daily Mass on Wednesday recounted the familiar story of Jesus walking on the water after having multiplied the loaves and fishes.

There is an odd turn of phrase (to modern ears) midway through the gospel: About the fourth watch of the night, [Jesus] came toward them, walking on the sea. He meant to pass by them (Mark 6:48).

This seems odd. Why would Jesus approach them, walking on the water (astounding miracle that it is), and simply mean to pass on by?

We may think that this means that Jesus will not to stop, but will keep on walking past them. However, this is not what it means.

This expression of God “passing by” is a common one in the theophanies of the Old Testament. For example, when Moses was up on the mountaintop, God revealed himself by “passing by.” The text says,

Then Moses said, “Now show me your glory.” And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,” he said, “you cannot see my face, for no one may see me and live.” Then the Lord said, “There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen” (Exodus 33: 18-23).

Another example of this is in the appearance the Lord made to Elijah, who was hiding in a cave after his flight from Jezebel. At one point, God called him out of the cave so that He could “pass by.” The text says,

The Lord said, “Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind. After the wind there was an earthquake, but the Lord was not in the earthquake. After the earthquake came a fire, but the Lord was not in the fire. And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave (1 Kings 19:11-13).

Here are some other example of this “passing by.”

  1. When John the Baptist saw Jesus passing by, he said, “Look, the Lamb of God!” (Jn 1:36)
  2. Now hearing a crowd going by, [the Blind Man] began to inquire what this was. They told him that Jesus of Nazareth was passing by. And he called out, saying, “Jesus, Son of David, have mercy on me!” (Lk 18:37-38)

Hence, for Jesus to “pass by” is not for Him to walk past us in hiding. Rather, it is for Him to reveal Himself to us and summon us to faith. Similarly, in the Old Testament texts God “passes by” not to hide but to reveal Himself and summon us to faith.

Some may argue that these phrases should be translated differently so that we can better grasp their meaning. Why not just say, “He came toward them to reveal himself to them?”

Perhaps there is some merit in this argument. But I would counter that a text often has a greater effect on us if it causes us to ponder and pray. Consider that in trying to “decode” this text, we have looked at four other passages. Further, we have deepened our appreciation of what it means for God to “pass by.”

What is easy is not always what is best for us.

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An Overlooked But Powerful Reading from the Christmas Cycle

There is a Scripture reading proclaimed at the Christmas Liturgy that usually gets overlooked. And yet it should elicit considerable reflection since it is proclaimed at the Christmas Midnight Mass, one of the Church’s most prominent Liturgies. It is from the Letter to Titus in the Second Chapter. I would like to reproduce it in full and then give some commentary following.

The grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of our great God
and savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own, eager to do what is good. Titus 2:11-14

  1. The Moral Life is a gift – The grace of God has appeared – The Word Grace (χάρις – charis) most fundamentally means, “grace” but it also means “gift.” And this word “gift” needs to govern the whole remainder of the passage which is an exhortation to receive the gift of a new moral life in Christ. One of the biggest mistakes made by most Christians regarding the Christian moral life is that it is something we must, by our own flesh power, “do.” It is not. It is something we must receive as a gift. Without this understanding the Gospel is not good news at all, it is just a long and burdensome list of requirements that we must do “or else.” Frankly, some of the more demanding passages of the New Testament (e.g. that we should love our enemies, never have lustful thoughts and be perfect and the heavenly Father is perfect) ought to clue us in that this is going to have to be God’s gift and God’s work in us. This text is teaching us that the grace (gift) of God’s very own life is available to us. Jesus Christ wants to live his life in us and offers us that relationship. As he begins to live his life in us sin is put to death and the grace (the very life and love of God) comes alive in us. Of course we can then love our enemies because it is God who is doing this in us. Lust, greed, self-centeredness, anger, resentments, fear and the like all begin to die and are replaced by joy, serenity, peace, patience, chastity, love, generosity, self-control and the like. A completely new life is made available to us. If anyone is in Christ, he is a new creation (2 Cor 5:17). This grace, (the gift of the very life of God) has now appeared in Jesus Christ and is available to you right now. Don’t leave this gift under the tree!
  2. The gift is offered to all – saving all – The gift is offered to all. As I live, says the Lord, I do not want the sinner to die but to turn to me and live! (Ez 33:11) No one can say they are excluded or that that they are not being offered the gift of a new life in Christ. Therefore the Church’s moral exhortation cannot exclude anyone. There are many today who want to claim exemption from some aspect of the moral law. The claim comes most commonly today from the Gay community who say that God “made me this way” and thus that the Law of Chastity does not apply for them in the same way as others. But this cannot be so for it would amount to a denial that God’s call was universal and that his grace is sufficient. No indeed, God can equip, empower and enable all of us, whatever our condition or apparent limitations to receive and live this new life. ALL are offered this grace. Don’t leave any gifts under your tree unopened!
  3. The gift does not just inform, it transforms – and training us to reject godless ways and worldly desires– The Greek word translated here as “training” is παιδεύουσα (paideuosa). First note it is a present participle which signifies an on-going action. As Catholics we see salvation as a process more than just an event. The training involved here is lifelong. We ought to have the experience that we are growing into the perfection that God has promised. I may not be what I want to be but at least I’m not what I used to be! Our training and transformation are on-going and lifelong. Secondly, we need to grasp what is meant by training. Some translators render this as “instructing.” But let’s be clear, our instruction is more than an intellectual thing. It is experiential as well. The Greek word παιδεύουσα is rooted in the Greek word paideuo which means to train up a child by discipline and instruction. Perhaps the best example we have of this today for adults is the notion of a personal trainer. A personal trainer does not just write instructions or talk over the phone. They show up and take you through the exercises personally. They point out bad form that will bring on injury and establish an exercise routine that works all the major muscle groups. They also impose a kind of discipline or routine until the next visit. This is what God wants to do for us. He wants to personally train us and build up strength in us so that we will recognize godless ways and worldly desires and he gives us the strength and will to reject them not merely because we have to but because we want to. Make sure you open and receive this gift from under your tree.
  4. The gift of a clear, clean, sober mind – and to live temperately, justly, and devoutly in this age – The Greek word translated as “temperately” here is σωφρόνως (sophronos) and it more usually means sober, of sound mind, and by extension it can mean moderately or temperately. Obviously intemperate, extreme behavior causes our mind to be unsound. A good, clear mind is a gift that God wants to offer us by also giving us the gift to temper our behavior. To live justly is to be in right relationship with God and others, render to each what is due and receiving also what is due. This too is a very great gift to be sought. So often we are NOT in right relationships with God and others and the result is guilt, anger and frustration. The Greek word translated here as “devoutly” is εὐσεβῶς (eusebos) and it is an adverb meaning more commonly “reverently.” This helps us to understand the word more widely. To be devout is usually interpreted in religious terms as being prayerful. That is a good thing to be sure but the reverent behavior that is the gift here is to be respectful not only of God per se but also of everyone. The gift that the Lord offers in this verse is that with clear and sober minds we live in a right and reverent relationship with God and others. Don’t leave this gift under your tree either.
  5. The gift of hope – as we await the blessed hope, the appearance of the glory of our great God and savior Jesus Christ – To live with hope is a very great gift. The Theological Virtue of Hope is the gift to have a confident expectation of God’s help in attaining eternal life. Therefore hope is not some vague wish, it is a confident expectation. We ought to live with great confidence for our God has the power to save and the will to save us. And if we but open the gifts under our Christmas Tree and allow them to flourish in our life we can look with confidence to our judgement and to the glorious second coming.
  6. A very personal gift – who gave himself for us to deliver us from all lawlessness – Notice again, the moral life is a gift. We are delivered from lawlessness. We are not just warned not to be lawless we are offered the gift of deliverance. And this gift isn’t something Jesus went and got at some store. He paid the price for it with his own blood. We are delivered from lawlessness by the precious blood of Jesus. This is a very personal gift. Now don’t leave it unwrapped!
  7. The gift of a willing heart – and to cleanse for himself a people as his own, eager to do what is good – The final expression of the gift is that when we receive the gift of the moral life from Jesus we are not only cleansed, our desires begin to be reformed. Thus we do not keep the law merely because we have to but because we WANT to. We become eager and joyful at keeping God’s law, not resentful and mournful about it. What a gift. Don’t leave it to be lost under the tree!

So, King Jesus has a garden full of diverse flowers, diverse gifts. There are many gifts he offers us but the fundamental gift he offers us is the gift of a new life, a reformed and restored heart and mind, eager to do what is right. This is his gift to us this Christmas and every day.

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The Journey of Faith – A Homily for Epiphany

There are so many wonderful details in the Epiphany story: the call of the Gentiles, their enthusiastic response, the significance of the star they seek, the gifts they bring, the dramatic interaction with Herod, and their ultimate rejection of Herod in favor of Christ.

In this meditation, I would like to follow these Magi in their journey of faith to become “Wise Men.” As magi, they followed the faint stars, distant points of light; as wise men, they follow Jesus, who is the ever-glorious Light from Light, true God from true God.

We can observe how they journey in stages from the light of a star to the bright and glorious Light of Jesus Christ. And, of course, to authentically encounter the Lord is to experience conversion. All the elements of this story ultimately serve to cause them to “return to their country by another route.” Let’s look at the stages of their journey from being mere magi to becoming, by God’s grace, wise men.

Stage 1: The CALL that COMPLETES – The text says, When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.”

Notice the identity of these individuals: they are labeled magi (μάγοι (magoi) in Greek) and are from the East.

Exactly what “magi” are is not clear. Perhaps they are learned men; perhaps they are ancient astronomers. We often think of them as kings, though the text of this passage does not call them that. It also seems likely that Herod would have been far more anxious had they been actual potentates from an Eastern kingdom. We often think of them as kings because Psalm 72 (read in today’s Mass) speaks of kings coming from the East bearing gifts of gold and frankincense. However, for the record, the text in today’s Gospel does not call them kings, but rather “magi.”

Yet here is their key identity: they are Gentiles who have been called. Up until this point in the Christmas story, only Jews had found their way to Bethlehem. This detail cannot be overlooked, for it is clear that the Gospel is going out to all the world. This call completes the Church, which needs both Jews and Gentiles.

In today’s second reading, St. Paul rejoices in this fact, saying, the Gentiles are coheirs, members of the same body, and co-partners in the promise in Christ Jesus through the gospel (Eph 3:6). Because most of us are not Jewish by ancestry we ought to rejoice, for the call of these Magi prefigures our call.

Notice that God calls them through something in the natural world: a star. God uses something in creation to call out to them.

We do well to wonder what is the “star” that God uses to call each of us? Perhaps it is Scripture, but more typically God uses someone in our life in order to reach us: a parent, a family member, a friend, a priest, a religious sister, or a devoted lay person. Who are the stars in your life through whom God called you?

God can also use inanimate creation, as he did for these Magi. Perhaps it was a magnificent church, or a beautiful painting, or an inspirational song that reached you. Through something or someone, God calls each of us; He puts a star in our sky. These Wise Men, these Magi, followed the call of God and began their journey to Jesus.

Stage 2: The CONSTANCY that CONQUERS – Upon arriving in Jerusalem, the Magi find a rather confusing and perhaps discouraging situation. The reigning king, Herod, knows nothing of the birth of this new King. The Magi likely assumed that the newborn King would be related to the current king, so Herod’s surprise may have confused them. And Herod seems more than surprised; he seems threatened and agitated.

Even more puzzling, Herod calls in religious leaders to get further information about this new King. They open the sacred writings and the Magi hear of a promised King. Ah, so the birth of this King has religious significance! How interesting!

But these religious leaders seem unenthusiastic about the newborn King, and after providing the location of His birth, make no effort to follow the Magi. There is no rejoicing, no summoning of the people to tell them that a longed-for King has finally been born, not even further inquiry!

So the wicked (Herod and his court) are wakeful while the saints are sleepy. How odd this must have seemed to the Magi! Perhaps they even thought about abandoning their search. After all, the actual king knew nothing of this new King’s birth, and those people who did know about it seemed rather uninterested.

Ah, but praise the Lord, they persevered in their search; they did not give up!

Thanks be to God, too, that many today have found their way to Christ despite the fact that parents, clergy, and others who should have led them to Jesus were either asleep, ignorant, or just plain lazy. I am often amazed at some of the conversion stories I have heard: people who found their way to Christ and His Church despite some pretty daunting obstacles (e.g., poor religious upbringing, scandalous clergy, and poor role models). God sometimes allows our faith and call to be tested, but Those who persevere to the end will be saved (Matt 24:13).

To persevere is to open the door to wisdom, which often must be sought in spite of obstacles. This constancy is often what it takes to overcome the darkness and discouragements of the world.

Stage 3: The CONDESCENSION that CONFESSES – The text says, After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage.

With what little information they have, the Magi set out and continue to follow the call of God through the star.

Note that they enter a “house.” We often think of the Magi as coming that same Christmas night to the cave or stable, but it seems not; Mary, Joseph, and Jesus are now in a house. Apparently they have been able to find decent lodging. Has it been days or weeks since Jesus’ birth? Regardless, it is likely not Christmas Day itself.

Notice, too, that they “prostrate” themselves before Jesus. The Greek word used is προσεκύνησαν (prosekunēsan), which means “to fall down in worship” or “to give adoration.” This word is used twelve times in the New Testament and each time it is clear that religious worship is the reason for the prostration.

This is no minor act of homage or sign of respect to an earthly king; this is religious worship. It is a confession of faith. The Magi manifest faith! The beginning of wisdom is the fear of the Lord. And these Magi are well on their way from being mere magi to being wise men!

But is their faith a real faith or just a perfunctory observance? It is not enough to answer an altar call or to get baptized. Faith is never alone; it is a transformative relationship with Jesus Christ. So let’s look for the effects of a real and saving faith.

Stage 4: The COST that COMES – There is a cost to discipleship. The Magi are moved to give three symbolic gifts that show some of what true faith includes. They are costly gifts.

Gold symbolizes all of our possessions. In laying this gift before Jesus, they and we are saying, “I acknowledge that everything I have is yours. I put all my resources and wealth under your authority and will use them only according to your will.” A conversion that has not reached the wallet is not complete.

Frankincense is a resin used in incense and symbolizes the gift of worship. In the Bible, incense is a symbol of prayer and worship (e.g., Psalm 141). In laying down this gift, we promise to pray and worship God all the days of our life, to be in His holy house each Sunday, to render Him the praise and worship He is due, to listen to His word and consent to be fed the Eucharist by Him, to worship Him worthily by frequent confession, and to praise Him at all times.

Myrrh is a strange gift for an infant; it is usually understood as a burial ointment. Surely this prefigures Jesus’ death, but it also symbolizes our own. In laying this gift before Jesus we are saying, “My life is yours. I want to die so that you may live your life in me. May you increase and may I decrease. Use me and my life as you will.”

Yes, these three gifts are highly symbolic.

The Magi manifest more than a little homage to Jesus. They are showing forth the fruits of saving faith. And if we can give these gifts, so are we.

In their holy reverence for God is wisdom in its initial stage!

Stage 5: The CONVERSION that is CLEAR – The text says, And having been warned in a dream not to return to Herod, they departed for their country by another way.

Here, then, is essential evidence for faith: conversion. It is not enough to get “happy” in Church; we have to obey. These Wise Men are walking differently now. They are not going home by the same way they came. They’ve changed direction; they’ve turned around (conversio). They are now willing to walk the straight and narrow path that leads to life rather than the wide road that leads to damnation. They are going to obey Christ. They are going to exhibit what St. Paul calls the “obedience of faith” (Rom 1:5; 16:26). They have not just engaged in perfunctory worship; they are showing signs of a true and saving faith. They are not just calling out to Jesus, “Lord, Lord!” They are doing what He tells them (cf Luke 6:46).

No longer mere magi, they are now wise men!

So there it is. Through careful stages, the Lord has brought the Gentiles (this means you and me) to conversion. He called these Magi to wisdom. They remained constant, confessed Him to be Lord, accepted the cost of discipleship, and manifested conversion. Have you? Have I?

Walk in the ways of these Wise Men! Wise men still seek Him; even wiser ones listen to and obey Him. Are we willing to go back to our country by another route? Is ongoing conversion part of our journey home to Heaven? Epiphany means “manifestation.” How is our faith made manifest in our deeds and conversion?

I have it on the best of authority that as the (now) Wise Men went home by another route, they were singing this gospel song:

It’s a highway to heaven!
None can walk up there
but the pure in heart.
I am walking up the King’s highway.
If you’re not walking,
start while I’m talking.
There’ll be a blessing
you’ll be possessing,
walking up the King’s highway.

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Who Is My Neighbor? Answered by a Touching Christmas Commercial

In these days of nearly instant information availability, we think we know a lot about people, things, and issues. Truth be told, we may know more in a quantitative sense but less in a qualitative sense. Too much information can make us less discerning.

The Christmas commercial below is touching and enlightening at the same time. Basically, it plays off the Scrooge/Grinch theme. The commercial shows a grouchy fellow who is touched and converted by the Christmas kindness of some children. That’s the obvious message.

But I wonder if there isn’t another way to see this commercial. Perhaps it is the children (and we whom they represent) who need to add some depth to their perception of the man. He does come across as lonely and rather private, but that doesn’t necessarily mean he’s a grouch or that he should be feared. Perhaps he’s just shy. Maybe his wife died recently. Perhaps his age has limited him.

At any rate, the man returns the kind gesture of the children, multiplied. And while this might mean that he experienced a miraculous conversion, it more likely means that he wasn’t really as grumpy and cold as they thought.

A while back, someone wrote to me saying that in my writing I come across as grouchy and generally displeased with things. The person continued on to say that hearing the sound of my voice and my laughter on the radio revealed another side of me, such that my writings no longer seem so severe.

Well praise the Lord! We can’t avoid perceptions, but we do well to consider them provisional until we have more information. To seem is not to be.

Who is your neighbor? This isn’t really a request for a list of names; it’s an invitation to ponder more deeply who our neighbor really is.

Enjoy the commercial!

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Paradoxes of Christmas

In the ancient Church and up until rather recently, one genuflected at the two references to the Incarnation during the Mass: during the Creed and in the Last Gospel (John 1). Why was this done? It was explained to me that the mystery of the Incarnation is so deep, one can only fall in silent reverence.

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

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

  1. The Infinite One becomes an infant.
  2. An antiphon for the Christmas season says, How can we find words to praise your dignity O Virgin Mary, for he whom the very heavens cannot contain, you carried in your womb.
  3. An old Latin carol (in Dulci Jublio) says, Alpha et O, Matris in Gremio (Alpha and Omega, sitting in Mommy’s lap).
  4. He who looks down on all creation looks up to see His Mother. The most high looks up from a cradle. Of this moment, even the pagans wrote with longing and tenderness: Incipe, parve puer, risu cognoscere matrem … ipsa tibi blandos fundent cunabula flores, occidet et serpens, et fallax herba veneni occidet (Begin, little boy, to recognize the face of your mother with a smile … for you, your own cradle will bear delightful flowers; the serpent will die and the plant that hides its venom) – Virgil 4th Eclogue.
  5. He who indwells all creation is born in homelessness, no place to dwell.
  6. He, to whom all things in Heaven and on earth belong, is born in poverty and neediness.
  7. He is the mighty Word through whom all things were made. He is the very utterance of God, the Voice which summons all creation into existence. Of this Word, this Utterance, this Voice, Scripture says, The voice of the LORD is upon the waters; the God of glory thunders, the LORD, upon many waters. The voice of the LORD is powerful, the voice of the LORD is full of majesty … The voice of the LORD flashes forth flames of fire. The voice of the LORD shakes the wilderness … The voice of the LORD makes the oaks to whirl, and strips the forests bare; and in his temple all cry, “Glory!” (Ps. 29) Yet this voice is now heard as the cooing and crying of an infant.
  8. His infant hand squeezes His mother’s finger. From that infant hand, the universe tumbled into existence. That same hand is steering the stars in their courses.
  9. He who holds all creation together in Himself (Col 1:17) is now held by His Mother.
  10. He who is the Bread of Life is born in Bethlehem (House of Bread) and lies in a feeding trough (manger).
  11. He who is our sustainer and our food is now hungry and fed by His Mother.
  12. Angels and Archangels may have gathered there, Cherubim and Seraphim thronged the air! But only his mother in her maiden bliss, could worship the beloved with a kiss (Christina Rosetti “In the Bleak Midwinter”).

Each of these is meant to be a meditation on the great mystery of the Incarnation. Please chime in with your additions to this list!

A paradox is something that defies intuition or challenges the common way of thinking. It unsettles us or startles us into thinking more deeply. The word paradox comes from the Greek para (beside, off to the side, or above) and dokein (to think or to seem). Hence a paradox is something “off to the side” of the usual way of seeing or thinking about things. If you’re going to relate to God you’re going to deal with a lot of paradox, because God’s ways and His thinking often defy those of humans. God is not irrational but He often acts in ways that do not conform to worldly expectations.

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

 

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A Homily for the Feast of the Holy Family

Here in the middle of the Christmas Octave, the Church bids us to celebrate the feast of the Holy Family. On the old calendar, the feast of the Holy Family falls on the Sunday after Epiphany, which makes some sense. It is a bit odd to read, a mere five days after celebrating Jesus’ birth, a Gospel in which He is 12 years old. And then, next week, we have the Feast of Epiphany in which Jesus is an infant again.

Nevertheless, here we are. Perhaps, it is a good time to reflect on family life, as immediate and extended family often gather together during the Christmas season. Let us consider the family and marriage along three lines: structure, struggles, and strategy.

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

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

In these passages we see the basic structure of the family:

  • A father in honor over his children
  • A wife and mother who is supportive of her husband and his authority
  • A husband who supports, loves, and encourages his wife
  • A mother in authority over her children
  • Children who honor and obey their parents
  • Fathers, and by extension mothers, who instruct and admonish their children, not in a way that badgers or discourages them, but rather encourages them and builds them up
  • A family structure that helps children to advance in wisdom and age and in favor before God and man
  • A father, a mother, and children, all reverential and supportive of one another in their various roles and duties

Here, then, is God’s basic teaching on family and marriage. Here is the basic structure for the family as God sets it forth: a man who loves his wife and a woman who loves her husband. Within this stable, lasting, and faithful union of mutual support and love, they conceive and raise their children in the holy fear of the Lord.

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

Thus, we have set forth biblically the basic structure of the family: a father, a mother, and children, all reverential and supportive of one another in their various roles and duties.

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

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

Even without looking in the Bible, one can see how sensible it is for a child to have the influence and teaching of both a father and a mother, a male and a female. There are things that a father can teach and model for his children that a mother is not as well-suited to impart; conversely, a mother can teach and model for her children things that only she knows best.

This much is clear: both male and female influences are essential for the proper psychological and sociological development of children. Clearly, then, God’s biblical mandate that marriage should consist of a father and a mother is not without basis in simple human reason and common sense.

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

It also makes sense based on simple human reasoning that the marital relationship should be stable, something that children can depend on from day to day, month to month, and year to year.

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

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

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

Marriage and family are in crisis due the willfully sinful habits of many adults in the areas of sexuality, marriage, and family life. This includes sins such as cohabitation, fornication, abortion, adultery, homosexual acts, pornography, the sexualization of children, and the sexual abuse of children. Add to this the widespread acceptance of contraception, which has facilitated the illusion of sex without consequences and promoted the lie that there is no necessary connection between children and sexual relations. The rebellion of adults against the plan and order of God has caused endless grief and hardship and created a culture that is poisonous to the family, the dignity of the individual, and the proper raising and blessing of children.

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

Our strategic proclamation must include these key elements:

  • There must be no sex before marriage, ever, under any circumstances. Sexual intercourse is rooted in the procreation of children and there is no legitimate engagement in it outside of the bonds of marriage. There are no exceptions to this.
  • Children deserve and have the right to expect two parents, a father and mother, committed to each other until death do them part. Anything short of this is a grave injustice to children and a mortal sin before God.
  • Neither homosexual unions, nor single parent households are an acceptable alternative to biblical marriage. To allow children to be subjected to such environments for the sake of political correctness does them a grave injustice.
  • Marriage is about what is best for children, not adults.
  • Married couples must learn to work out their differences (as was done in the past) and not resort to divorce, which offends God (cf Malachi 2:16).
  • The needs of children far outweigh the preferences, “rights,” and needs of adults.

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

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

God has a plan and it must be our strategy, our way out of our struggles and back to His structure for our families.

This song says,

So, humbly I come to you and say
As I sound aloud the warfare of today
Hear me, I pray
What about the children?

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Lessons in Humility from The First Christmas – A Homily For Christmas

Feature-122413The Christmas Gospel from Luke provides us with many teachings. One thing that surely stands out, however, is the permeating theme of humility. Throughout the account, God confounds our prideful expectations and insists on being found in the lowest of places.

The newborn Christ is not found where we expect Him to be nor does His birth conform to any script we would design. Right from the start, He gives us many lessons in humility and begins His saving work of healing our wound of pride. Let’s look at these lessons in four stages.

I. The Procession to the Place – In those days, a decree went out from Caesar Augustus that the whole world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. So, all went to be enrolled, each to his own town. And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his betrothed, who was with child.

There is a sort of “cast of thousands” that leads Mary, Joseph, and Jesus to be in Bethlehem. The distant Caesar Augustus sends out a decree affecting millions. He wants a census taken in order to update his tax rolls. He also likely wants to measure his power and may have military deployments and a draft in mind. Soon enough, dozens of governors deploy thousands of troops to enforce the edict. Even in the small town of Nazareth, a town of barely 300 people, Roman troops enforce the decree. Mary is nine months pregnant, but there will be no exceptions.

For many of us, this offends our sense of what should justly happen. Jesus, who is Lord and Savior, should be born in comfort; Mary should be surrounded by loving family and in the care of midwives.

The first lesson in humility is our surprise and even indignation at the events surrounding Jesus’ birth.

God, however, is neither surprised nor stymied. All this fits into His plan to get Jesus, Mary, Joseph, and all of us to the place of blessing. Whatever evil the Emperor intends, God intends it for good (see Genesis 50:20). The Messiah, it was prophesied, would be called a Nazarene (Matt 2:23), be born in Bethlehem (Micah 5:2), and die in Jerusalem (Lk 13:33). God is setting things in place for the blessing.

And here is the second lesson in humility: Your life is not just about you. You and I are part of something far larger. Just as millions were set on the move at the birth of Christ, so you and I are part of the larger plan and providence of God involving billions of people now living, countless others who have lived, and still others who will live in the future. God sees the bigger picture, yet not one detail is lost to Him. Humility! God has more in mind than our comfort and personal agendas. We are part of something bigger as well.

The third lesson in humility is that God must get us to certain places in order to bless us. And they may be strange places, ones we would not choose. Getting us there may involve hardship for us: disappointment that our own plans have not come through, and the painful loss of places, things, and people we love. Yes, God has blessings waiting for us in strange places, involving circumstances we never imagined.

For Joseph and Mary, the procession to the place called Bethlehem involved hardship. But this procession is necessary for them and for us. Bethlehem was where the blessing would be found—there and no other place. And the same is true for us in so many ways.

God has been good to me and blessed me in ways and in places I never expected or planned. God must get us to certain places in order to bless us. I am and have been blessed; I am a witness.

Don’t miss the procession to the place that opens this Gospel. It is a paradigm for our lives. Where is your Bethlehem? Where does God need to get you in order to unlock your blessings? Are you humble and teachable enough to go there?

Remain humble and don’t quickly despair when the surprises and vicissitudes of life emerge. God may be up to something. He can make a way out of no way and write straight with crooked lines.

II. The Paradox of His Poverty – While they were there, the time came for her to have her child, and she gave birth to her firstborn son. She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.

Don’t miss the poverty that is manifest here—it is a chosen poverty. St. John Chrysostom said,

Surely if [the Lord] had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save… And, to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger (Quoted in the Catena Aurea – Lection 2 ad Luc 2:6).

The paradox of poverty is the fourth lesson in humility! We who are worldly think that poverty is the worst thing, but it is not—pride is the worst thing. And thus the Lord teaches us from the start that greatness and blessings are not found merely in what is high, mighty, pleasant, or pleasing. Blessings are often found in unusual ways and under unexpected circumstances.

The greatest blessing ever bestowed is not found in a palace, or in Bloomindales, or on beachfront property; He is not even found in a cheap Bethlehem inn. He is found in a lowly manger underneath an inn. It is poor and smelly and He rests in a feeding trough. But there He is, in the least expected place, the lowest imaginable circumstances. In this way He confounds our pride and our values.

Are we humble enough to admit this and to stop being so resentful and crestfallen when things don’t measure up exactly to our standards?

He chooses this poverty. Whatever its unpleasant realities, poverty brings a sort of freedom if it is embraced. The poor have less to lose and thus the world has less of a hold on them. What does a poor man have to lose by leaving everything and following Jesus? Wealth has many spiritual risks. It is hard for the rich to inherit the Kingdom of Heaven. Wealth is too easily distracting and enslaving. And even knowing all this, we still want it. In choosing poverty, Jesus confounds our pride, greed, lust, and gluttony.

The Lord does not just confound us; He also chooses this to bless us. St. Paul said,

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich (2 Cor 8:9).

He also said,

Christ Jesus, though he was in the form of God, did not count equality with God a thing to be clung to, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross (Phil 2:5).

Bede, the 7th century Church Father, wrote,

He who sits at His Father’s right hand, finds no room in an inn, that He might prepare for us in His Father’s house many mansions; He is born not in His Father’s house, but [under] an inn and by the way side, because through the mystery of the incarnation He was made the way [for us back to our Father’s House] [Catena, Ibidem].

Thank you, Jesus, for the paradoxical perfection of your poverty. Through it you confound our human ways and bless us more richly than we could ever expect! Thank for this lesson in humility.

III. Proclamation to the People – Now there were shepherds in that region living in the fields and keeping the night watch over their flock. The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. The angel said to them, “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a savior has been born for you who is Christ and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.”

The fifth lesson in humility throws into question our overemphasis on politics and worldly power. This section of the nativity narrative serves to strongly remind us that our salvation is not to be found in the statehouse, the courthouse, or the White House. We are not to put our trust in princes. Our salvation is in Jesus, only in Jesus. Are we humble enough to admit this and stop exalting worldly power?

Note that in this Gospel, lots of “emperor words” are used to describe this newborn infant, Jesus. Yet here He is in a lowly manger!

Emperors had heralds that preceded their arrival and summoned their subjects. The infant Jesus has the angel of the Lord to announce Him. Later, this heralding angel will be joined by a “host” of angels. The Emperor Augustus has his Legions, but Jesus has His myriad angels.

The angel also uses words appropriate for an emperor. He says, “I proclaim to you good news of great joy that will be for all the people.” This is how the declarations of emperors began. The Greek text makes this even clearer: the angel uses the word εὐαγγελίζομαι (evaggelizomai), which means “I evangelize you,” “I announce good or life changing news.” This word for “evangelize” was associated especially with an edict or announcement from the Emperor. But what the emperors questionably claimed for their edicts is really true with Jesus!

The emperors also claimed the titles “savior” and “lord.” The angel calls Jesus Savior (σωτὴρ – Soter) and Lord (κύριος – Kyrios), and He alone deserves these titles.

Here is the irony that we must humbly accept: this true Lord and Savior, this God of Armies with plenary authority, is not in some palace drinking from goblets and being fanned by slaves. He is lying in a lowly feed box, attended to by animals.

It is a divine comedy. One can almost imagine the shepherds wrinkling their noses or scratching their heads as they hear this great announcement of a King, Savior, Lord and Messiah, and then hearing that He is to be found in a stable, lying in a feeding trough. Perhaps one shepherd said to the other, “Did that angel say ‘manger’?” And another replying, “Yup, a feeding trough.”

It’s a bit anticlimactic! But thank the Lord, they humbly accept the procession that they must now make to the place of true blessing. It is an unexpected place to be sure, but that is where He is to be found. He is King and Lord to be sure, but He is humble and comes to serve and to save. He will wash the feet of the worst sinners and die for the love of them.

Humility!

IV. Praise that is Perfect – And suddenly there was a multitude of the heavenly host with the angel, praising God and saying: “Glory to God in the highest and on earth peace to those on whom his favor rests.”

Note the praises of the angels! Who or what could ever match them? They are a multitude. They are perfected in their glory and acclaim God’s praises more gloriously than any human choir could ever hope to do.

Yet even here there is a humility to consider. For the Lord has taken a human nature to Himself, not an angelic one. In the order of creation, angels are far higher and more noble than we are. Their mere appearance overwhelms us and strikes fear in us. Yet to none of these did God ever say, “You are my Son. This day I have begotten you” (See Hebrews 1:5).

God humbly takes up our human nature and bestows on us an astonishing dignity that comes only from Him. It is due to His choice, not our merits. And though the angels can surely praise the Lord in far more glorious way than we, they cannot say, “One of us is God.”

And glorious though the angel’s praise is, there is a perfect praise that only we can give to God. It was beautifully expressed by the poet Christina Rossetti:

Angels and Archangels may have gathered there.
Cherubim and Seraphim thronged the air.
But only his mother in her maiden bliss
could worship the beloved with a kiss.

And thus, our final lesson in humility is to accept that it is our lowliness which the Lord embraced. We have no glory to give that is even close to what the Lord deserves, but a simple kiss will do, a simple act of love. It is our lowly and sinful hearts that the Lord seeks, so as to heal and exalt them. Our palaces, honors, and titles are of no interest or value to Him. It is our humility that pleases Him most, and He desires to meet us there.

Humility!