Tag: Cycle B

There is an old spiritual that says, “My God is so high, you can’t get over him, he’s so low you can’t get under him, he’s so wide you can’t get ’round him, you must come in, by and through the Lamb.”

That’s not a bad way of saying that God is other; He is beyond what human words can tell or describe; He is beyond what human thoughts can conjure. And on the Feast of the Most Holy Trinity we do well to remember that we are pondering a mystery we cannot fit in our minds.

A mystery, though, is not something wholly unknown. In the Christian tradition the word “mystery” refers (among other things) to something that is only partially revealed, to something of which much more remains hidden. Thus, as we ponder the teaching on the Trinity, there are some things we can know by revelation but much more that is beyond our understanding.

Let’s ponder the Trinity by exploring it, seeing how it is exhibited in Scripture, and considering how we, who are made in God’s image, experience it.

I. The Teaching of the Trinity Explored – Perhaps we do best to begin by quoting the Catechism, which says, The Trinity is One. We do not confess three Gods, but one God in three persons: [Father, Son and Holy Spirit] … The divine persons do not share the one divinity among themselves but each of them is God whole and entire (Catechism, 253).

So there is one God, and the three persons of the Trinity each possess the one divine nature fully. The Father is God; He is not one-third of God. Likewise the Son, Jesus, is God; He is not one-third of God. And so, too, the Holy Spirit is God, not a mere third of God. So each of the three persons possesses the one divine nature fully.

In our experience, if there is only one of something and I possess that something fully, there is nothing left for you. Yet, mysteriously, each of the Three Persons fully possesses the one and only divine nature fully, while remaining a distinct person.

One of the great masterpieces of the Latin Liturgy is the preface for Trinity Sunday. Compactly yet clearly, the preface sets forth the Christian teaching on the Trinity. The following translation of the Latin is my own:

It is truly fitting and just, right and helpful unto salvation that we should always and everywhere give thanks to you O Holy Lord, Father almighty and eternal God: who, with your only begotten Son and the Holy Spirit are one God, one Lord: not in the oneness of a single person, but in a Trinity of one substance. For that which we believe from your revelation concerning your glory, we acknowledge of your Son and the Holy Spirit without difference or distinction. Thus, in the confession of the true and eternal Godhead there is adored a distinctness of persons, a oneness in essence, and an equality in majesty, whom the angels and archangels, the Cherubim also and the Seraphim, do not cease to daily cry out with one voice saying: Holy Holy, Holy …

Wowza! A careful and clear masterpiece, but one that baffles the mind as its words and phrases come forth. So deep is this mystery that we had to “invent” a paradoxical word to summarize it: triune (or Trinity). “Triune” literally means, “three-one” (tri+unus). “Trinity is a conflation of “tri-” and “unity,” meaning the “three-oneness” of God.

If all this baffles you, good! If you were to claim you fully understood all this, I would have to call you a likely heretic. For the teaching on the Trinity, while not contrary to reason per se, does transcend it and surely transcends human understanding.

Dance? Perhaps, too, in order to avoid an overly static notion of the Trinity, it is helpful to understand God in terms of the dynamic relationships between the Persons: the Father begetting the Son, the Son eternally begotten of the Father, and the movement of love between them, who is the Holy Spirit. The Eastern Fathers speak of this great movement of love between and among the Three Persons as the divine perichoresis. It is a kind of dance of love, dynamic and vivid. It is a glorious movement, yes, a kind of dance.

A final image before we leave our exploration stage: the picture at the upper right is of an experiment I remember doing back in high school. We took three projectors, each of which projected a colored circle: one red, one green, and one blue (the three primary colors). At the point of intersection, the color was white. Mysteriously, within the color white the three primary colors are present, but only  white shows forth. The analogy is not perfect (no analogy is or it wouldn’t be an analogy) because Father, Son, and Spirit do not “blend” to make God. But the analogy does manifest a mysterious “three-oneness” of the color white. Somehow in the one, three are present. (By the way, this experiment only works with light; don’t try it with paint!)

II. The Teaching of the Trinity Exhibited – Scripture, too, presents images and pictures of the Trinity. Interestingly enough, most of the pictures I want to present are from the Old Testament.

Now I want to say, as a disclaimer, that Scripture scholars debate the meaning of the texts I am about to present; that’s what they get paid the big bucks to do. Let me be clear in saying that I am reading these texts as a New Testament Christian and seeing in them a doctrine that later became clear. I am not getting in a time machine and trying to understand them as a Jew from the 8th century B.C. might have understood them. And why should I? That’s not what I am. I am reading these texts as a Christian in the light of the New Testament, as I have a perfect right to do. You, of course, are free to decide for yourself if these texts really are images or hints of the Trinity. Take them or leave them. Here they are:

1. Then God said, “Let us make man in our image, after our likenesss …” (Gen 1:26). So God speaks of Himself in the plural. Some claim that this is just an instance of the “royal we” being used. Perhaps, but I see an image of the Trinity. There is one (“God said”) but there is also a plural (us, our). Right at the very beginning, in Genesis, there is already a hint that God is not all by Himself, but rather is in a communion of love.

2. Elohim? In the passage above, the word actually used for God is אֱלֹהִ֔ים (Elohim). It is interesting that this word is in a plural form. From the view point of pure grammatical form, Elohim means “Gods.” However, the Jewish people understood the sense of the word to be singular. This is a much-debated point and you can read more about it from a Jewish perspective here: Elohim as Plural yet Singular. My point here is not to try to understand it as would a Jew from the 8th century B.C. or even a Jew of today. Rather, I find it interesting that one of the main words for God in the Old Testament is plural yet singular, singular yet plural. It is one yet also plural. God is one yet He is three. I say this as a Christian observing this about one of the main titles of God: I see an image of the Trinity.

3. 3 or 1? And the LORD appeared to [Abram] by the oaks of Mamre, as he sat at the door of his tent in the heat of the day. He lifted up his eyes and looked, and behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth, and said, “My Lord, if I have found favor in your sight, do not pass by your servant. Let a little water be brought, and wash your feet, and rest yourselves under the tree, while I fetch a morsel of bread, that you may refresh yourselves, and after that you may pass on — since you have come to your servant.” So they said, “Do as you have said” (Gen 18:1-5). From a purely grammatical point of view, this passage is very difficult, since it switches back and forth from singular references to plural ones. Note first that the Lord (singular) appeared to Abram. (In this case יְהוָ֔ה Yahweh (YHWH) is the name used for God.) And yet what Abram sees is three men. Some have said that this is just God and two angels. But I see the Trinity being imaged or alluded to here. And yet when Abram addresses “them” he says, “My Lord” (singular). The “tortured” grammar continues as Abram asks that water be fetched so that he can “wash your feet” (singular) and that the “Lord” (singular) can “rest yourselves” (plural). The same thing happens in the next sentence: Abram wants to fetch bread “that you” (singular) “may refresh yourselves” (plural). In the end, the Lord (singular) gives answer, but it is rendered, “So they said.” Plural, singular … which is it? Both. God is one; God is three. For me, as a Christian, this is a picture of the Trinity. Since the reality of God cannot be reduced to words we have here a grammatically difficult passage. But I “see” what is going on. God is one and God is three; He is singular and yet plural.

4. Lord … Lord … Lord! Having come down in a cloud, the Lord stood with Moses there and proclaimed his Name, “Lord.” Thus the Lord passed before him and cried out, “The Lord, the Lord, a merciful and gracious God, slow to anger and rich in kindness and fidelity” (Exodus 34:5). Here we see that when God announces His name, He does so in a threefold way: Lord! … The Lord, the Lord. There is implicit a threefold introduction or announcement of God. Coincidence or of significance? You decide.

5. Holy, Holy, Holy  – In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple. Above him stood the Seraphim; each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory” (Is 6:1-3). God is holy, holy, and yet again, holy. Some say that this is just a Jewish way of saying “very holy,” but as Christian I see more. I see a reference to each of the Three Persons. Perfect praise here requires three “holys.” Why? Omni Trinum Perfectum (all things are perfect in threes). But why? As a Christian, I see the angels not just using the superlative but also praising each of the Three Persons. God is three (Holy, Holy, Holy) and God is one, and so the text says, “… Holy is the Lord.” Three declarations of “holy.” Coincidence or of significance? You decide.

6. There are many such references in the New Testament, but let me refer to just three quickly:

• Jesus says, The Father and I are one (Jn 10:30).
• He says again, To have seen me is to have seen the Father (Jn. 14:9).
• And, have you ever noticed that in the baptismal formula Jesus uses “bad” grammar? He says, Baptize them in the Name (not names as it grammatically “should” be) of the Father and of the Son and of the Holy Spirit (Matt 28:19). God is one (name) and God is three (Father, Son, and Holy Spirit).

Thus Scripture exhibits the teaching of the Trinity, going back even to the very beginning.

III. The Teaching of the Trinity Experienced – We who are made in the image and likeness of God ought to experience something of the mystery of the Trinity within us. And sure enough we do.

It is clear that we are all distinct individuals. I am not you; you are not I. Yet it is also true that we are made for communion. As humans, we cannot exist apart from one another. Obviously we depend on our parents, through whom God made us. But even beyond physical descent, we need one another for completion.

Despite what the song says, no man is a rock or an island. There is no such thing as a self-made man. Even the private business owner needs customers, suppliers, shippers, and other middlemen. He uses roads he did not build, has electricity supplied to him over lines he did not string, and speaks a language to his customers that he did not create. Further, whatever the product he makes, he is likely the beneficiary of technologies and processes he did not invent. The list could go on and on.

We are individuals but we are social. We are one but linked to many. Clearly we do not possess the kind of unity that God does, but the “three-oneness” of God echoes in us. We are one yet we are many.

We have entered into perilous times, times in which our interdependence and communal influence are underappreciated. The attitude that prevails today is a rather extreme individualism that says, “I can do as I please.” There is a reduced sense of how our individual choices affect the whole of the community, Church, or nation. Although I am an individual, I live in communion with others and must respect that dimension of who I am. I exist not only for me but for others as well. What I do affects others, whether for good or ill.

The “It’s none of my business what others do” attitude also needs some attention. Privacy and discretion have important places in our life, but so does having concern for what others do and think, the choices they make, and the effects that such things have on others. It is important to cultivate a common moral and religious vision. We should care about fundamental things like respect for life, love, care for the poor, education, marriage, and family. Indeed, marriage and family are fundamental to community, nation, and the Church. I am one, but I am also in communion with others and they with me.

Finally, there is a rather remarkable conclusion that some have drawn: the best image of God in us is not a man alone or a woman alone, but a man and a woman together in a lasting and fruitful relationship we call marriage. For when God said, “Let us make man in our image” (Genesis 1:26), the text goes on to say, “Male and female he created them” (Genesis 1:27). And God says to them, “Be fruitful and multiply” (Gen 1:28). So the image of God (as God sets it forth most perfectly) is the married and fruitful couple.

Here of course we must be careful to understand that what we manifest sexually, God manifests spiritually. For God is not male or female in His essence. Thus we may say that the First Person loves the Second Person and the Second Person loves the First Person. And so real is that love that it bears fruit in the Third Person. In this way the married couple images God, for the husband loves his wife, the wife loves her husband, and their love bears fruit in their children. [1]

So today, as we extol the great mystery of the Trinity, we look not merely outward and upward to understand, but also inward to discover that mystery at work in us, who are made in the image and likeness of God.

Here’s another song that reminds us that we were made for communion.

What a wondrous and challenging feast we celebrate at Pentecost! A feast like this challenges us because it puts to the lie a lazy, sleepy, hidden, and tepid Christian life. The Lord Jesus said to the Apostles and still says to us, “I have come to cast a fire on the earth!” (Luke 12:49) This is a feast about fire—about a transformative, refining, and purifying fire that the Lord wants to kindle in us and in this world. It is about a necessary fire, for as the Lord first judged the world by fire, the present heavens and the earth are reserved for the fire. Since it is going to be the fire next time, we need the tongues of Pentecost fire to fall on us to set us on fire and bring us up to the temperature of glory.

The readings today speak to us of the Holy Spirit in three ways: the portraits of the Spirit, the proclamation of the Spirit, and the propagation by the Spirit. Let’s look at all three.

I. The Portraits of the Spirit – The First Reading today (Acts 2:1-11) speaks of the Holy Spirit using two images: rushing wind and tongues of fire. These two images recall Psalm 50, which says, Our God comes, he does not keep silence, before him is a devouring fire, round about him a mighty tempest (Psalm 50:3).

Rushing Wind – Notice how the text from Acts opens: When the time for Pentecost was fulfilled, they were all in one place together. And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were.

This text brings us to the very root meaning of the word “spirit.” For “spirit” refers to “breath,” and we have preserved this meaning in our word “respiration,” which means breathing. So the Spirit of God is the breath of God, the Ruah Adonai (the Spirit, the breath of God).

Genesis 1:2 speaks of this, saying, the Spirit of God was moving over the face of the waters. And Genesis 2:7 speaks even more remarkably of something God did only for man, not for the animals: then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living soul.

So the very Spirit of God was breathed into Adam! But as we know, Adam lost this gift and died spiritually when he sinned.

Thus we see in this passage from Acts an amazing and wonderful resuscitation of the human person, as these first Christians (120 in all) experience the rushing wind of God’s Spirit breathing spiritual life back into them. God does CPR and brings humanity, dead in sin, back to life! The Holy Spirit comes to dwell in us once again as in a temple (cf 1 Cor 3:16). It has been said that Christmas is the Feast of God with us, Good Friday is the Feast of God for us, but Pentecost is the Feast of God in us.

Tongues of Fire – The text from Acts says, Then there appeared to them tongues as of fire, which parted and came to rest on each one of them.

The Bible often speaks of God as fire, or in fiery terms. Moses saw God as a burning bush. God led the people out of Egypt through the desert as a pillar of fire. Moses went up onto a fiery Mt. Sinai where God was. Psalm 97 says, The LORD reigns; let the earth rejoice; let the many coastlands be glad! Clouds and thick darkness are round about him; righteousness and justice are the foundation of his throne. Fire goes before him and burns up his adversaries round about. His lightning lights up the world; the earth sees and trembles. The mountains melt like wax before the LORD, before the Lord of all the earth. The heavens proclaim his righteousness; and all the peoples behold his glory (Ps 97:1-6). Scriptures call God a Holy fire, a consuming fire (cf Heb 12:29), and a refining fire (cf Is. 48:10, Jer 9:7, Zec 13:9, Mal 3:3).

And so it is that our God, who is a Holy Fire, comes to dwell in us through His Holy Spirit. And as a Holy Fire, He refines us by burning away our sins and purifying us. As Job once said, But he knows the way that I take; when he has tested me, I will come forth as gold (Job 23:10).

And He is also preparing us for judgment, for if God is a Holy Fire, then who may endure the day of His coming or of our going to Him? What can endure the presence of Fire Himself? Only that which is already fire. Thus we must be set afire by God’s love.

So in the coming of the Holy Spirit, God sets us on fire to make us a kind of fire. In so doing, He purifies us and prepares us to meet Him, who is a Holy Fire.

II. The Proclamation of the Spirit – You will notice that the Spirit came upon them like “tongues” of fire. The reference to tongues is no mere accident. For notice how the Holy Spirit moves them to speak and ultimately to witness. The text says, And they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim. Now there were devout Jews from every nation under heaven staying in Jerusalem. At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language. They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? Then how does each of us hear them in his native language? We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome, both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.”

So behold how the Holy Spirit moves them to proclaim, not just within the safety of the upper room, but also in holy boldness before the crowds who have gathered.

Notice the transformation! Moments ago these were frightened men who gathered only in secrecy, behind locked doors. They were huddled together in fear. But now they go forth to the crowds and proclaim Christ boldly. They have gone from fear to faith, from cowardice to courage, from terror to testimony!

And how about us? Too many Christians are silent, dominated by fear. Perhaps they fear being called names or not being popular. Perhaps they are anxious about being laughed at, or resisted, or of being asked questions they don’t feel capable of answering. Some Christians are able to gather in the “upper room” of the parish and be active, even be leaders. But once outside the “upper room” they slip into “undercover mode.” They become “secret agent” Christians.

Well the Holy Spirit wants to change that, and to the degree that we have really met Jesus Christ and experienced His Holy Spirit, we are less “able” to keep silent. An old gospel song says, “I thought I wasn’t gonna testify, but I couldn’t keep it to myself, what the Lord has done for me.” The Holy Spirit, if authentically received, wants to give us zeal and joy, and burn away our fear so that testifying and witnessing are natural to us.

Note also how the Spirit “translates” for the Apostles, for the crowd before them spoke different languages yet each heard Peter and the others in his own language. The Spirit, therefore, assists not only us but also those who hear us. My testimony is not dependent only on my own eloquence but also on the grace of the Holy Spirit, who casts out deafness and opens hearts. Every Christian should remember this. Some of our most doubtful encounters with others can still bear great fruit on account of the work of the Holy Spirit, who “translates” for us and overcomes many obstacles that we might think insurmountable.

III. The Propagation by the Spirit – In the Great Commission, the Lord said, Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age (Matt 28:19ff). He also said, I have come to cast a fire on the earth and How I wish the blaze were already ignited (Luke 12:49).

But how is the Lord going to do this?

Perhaps a picture will help. My parish church is dedicated to the Holy Spirit under the title Holy Comforter. Above the high altar is the Latin inscription Spiritus Domini, replevit orbem terrarum (The Spirit of the Lord, filled the orb of the earth). (See photo, above right, of our high altar.)

The walls of my parish Church answer the question. The clerestory walls are painted Spanish Red and upon this great canvas are also painted depictions of the lives of 20 saints, surrounding us like a great cloud of witnesses (cf Heb 12:1). (See also the video below.) And above the head of every saint is a tongue of fire.

THIS is how the Spirit of the Lord fills the earth. It is not “magic fairy dust”; it is in the fiery transformation of every Christian, going forth into the world to bring light and warmth to a dark and cold world. THIS is how the Lord casts fire on earth; THIS is how the Spirit of the Lord fills the orb of the earth: in the lives of saints, and, if you are prepared to accept it, in YOU.

In the end, the Great Commission (Matt 28) is “standing order number one.” No matter what else we do, we are supposed to do this. Parishes do not deserve to exist if they do not do this. We as individual Christians are a disgrace, and not worthy of the name, if we fail to win souls for Jesus Christ. The Spirit of the Lord is going to fill the orb of the earth, but only through us. The spread of the Gospel has been placed in your hands—scary, isn’t it?

Beginning two years ago, my own parish, after a year of training, stepped out into our neighborhood and went from door to door as well as into the local park. We announced Jesus Christ and invited people to discover Him in our parish and in the Sacraments. We were in the local park and the market just last week doing “sidewalk evangelization.”

Before we count even a single convert, this is already a success, because we are obeying Jesus Christ, who said, simply, “Go! Go make disciples.” And, truth be told, we ARE seeing the results in my parish. Our Sunday attendance has grown from about 450 to 520, roughly a 15% increase. We are growing, and our attendance—while average for a downtown city parish—is going in the right direction. God never fails. God is faithful.

Spread the news: it works if you work it, so work it because God is worth it. Go make disciples. Ignore what the pollsters tell you about a declining Church and let the Lord cast a fire on the earth through you! Fires have a way of spreading! Why not start one today? The Spirit of God will not disappoint.

I know this: my parish has a future because we are obeying Jesus Christ; we are making disciples. How about you and yours? If parishes do not obey they do not deserve to exist, and they can expect to close one day no matter how big they may be today. I, in my short 50+ years on this planet, have seen it: parishes once big, booming, and (frankly) arrogant are now declining and some are even near closure. It happens to the best if they do not evangelize, if they do not accomplish “job one.” The Lord wants to light a fire. Why not become totally fire? Let the Spirit propagate the Church through you. (I am not talking to the person next to you; I am talking to you.)

Happy Feast of Pentecost! But don’t forget that the basic image is very challenging, for it means getting out of the “upper room,” opening the doors, and proclaiming Christ to the world. Let the Holy Spirit light a fire in you and then you can’t help but spread light and heat to a cold and dark world.

Let the evangelization of the whole world begin with you.

This video features details from the clerestory (upper window level) of my parish of Holy Comforter here in D.C. Notice the tongue of fire above each saint. The paintings show how the Spirit of the Lord fills the orb of the earth (see photo above) through the lives of the saints (this means you, too). It is not magic; it is by grace working in your life, through your gifts and your relationships, that the Lord will reach each soul. The witnesses on the walls of my Church say, “You are the way He will fill the earth and set it on fire.” Let the blaze be ignited in you!

The song says, “We are surrounded by a great cloud of witnesses, looking on, encouraging us to do the will of the Lord. Let us stand worthy, and be faithful to God’s call … We must not grow weary!”

Here is another video I put together that has scenes from the Pentecost Mass in the Extraordinary Form celebrated here last year. This year we will celebrate a Mass of the Octave Mass next  Saturday at 10:00 am. The video is set to the music of Palestrina’s Dum Complerentur which was sung at the Mass. I like this musical version since it is sung in dance time. The Latin text to the motet is below the video along with its English Translation.

Dum complerentur dies Pentecostes,
erant omnes pariter dicentes, alleluia,
et subito factus est sonus de coelo, alleluia,
tamquam spiritus vehementis,
et replevit totam domum, alleluia.
–
When the Day of Pentecost had fully come,
they were all with one accord in one place, saying, alleluia.
And suddenly there came a sound from heaven, alleluia,
as of a rushing mighty wind,
and it filled the whole house
where they were sitting, alleluia.

In more dioceses than not, the Feast of the Ascension is celebrated this weekend. The liturgist in me regrets the move, but here we are any way. So let’s ascend with the Lord, three days late!

This marvelous feast is not merely about something that took place two thousand years ago. For though Christ our head has ascended, we the members of his body are ascending with him. Since he was ascended, we too have ascended. In my own life as a Christian, I am brought higher every year by the Lord, who is drawing me up with Him. This is not some mere slogan, but something I am actually experiencing. An old song says, I was sinking deep in sin, far from the peaceful shore. Very deeply stained with sin, sinking to rise no more. But the master of the sea, heard my despairing cry. And from the waters lifted me. Now safe am I. Love Lifted me, When nothing else could help. Love lifted me!

Yes, the feast of the Lord’s Ascension is our feast too, if we are faithful. Let’s look at it from three perspectives.

I. The Fact of the Ascension. – The readings today describe a wondrous event that the Apostles witnessed. The Lord, by his own power, is taken to heaven. In so doing He opens a path for us, too. The gates of paradise swing open again: Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in! (Psalm 24:7). In Christ, man returns to God. Consider three things about the Ascension:

A. The Reality – Imagine the glory of this moment. Scripture says, As they were looking on, he was lifted up and cloud took him from their sight … they were looking intently in the sky as he was going (Acts 1:9). So impressive was the sight that the angels had to beckon them to get along to Jerusalem as the Lord had said, “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). Yes, it was glorious. Jesus had once said as a summons to faith, What if you were to see the Son of Man ascending to where he was before? (John 6:62). He had also encouraged them saying, Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51). So here is a glorious reality and a fulfillment of what Jesus had said.

B. The Rescue – In the Ascension, it does not seem that the Lord entered Heaven alone. As we have remarked, in His mystical body we also ascend with Him. But consider too this remarkable text that affirms that: Therefore it is said, When he ascended on high he led a host of captives, and he gave gifts to men. In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? He who descended is he who also ascended far above all the heavens, that he might fill all things (Eph 4:8ff). Yes, the Lord had earlier, just after his death, descended to Sheol and awakened the dead and preached the gospel to them (cf 1 Peter 4:6). And now for those He had justified came the moment to ascend, with Jesus as a “host,” as an army of former captives now set free. Behold the great procession that enters behind Christ through the now opened gates of Heaven: Adam and Eve, Noah, Abraham, Sarah, Isaac, Jacob, Rachel, Judith, Deborah, David, Samuel, Isaiah, Jeremiah, Ezekiel, Malachi, John the Baptist, … and one day, you! Yes this is a great rescue. Adam and his descendants have not simply been restored to some paradisiacal garden; they have entered Heaven.

C. The Rejoicing – Consider how this once captive train sings exultantly as they follow Christ upward to Heaven. The liturgy today puts before us a likely song they sang: God mounts his throne to shouts of Joy! The Lord amid trumpet blasts. All you peoples clap your hands, shout to God with cries of gladness, for the Lord the most high, the awesome is the great king over all the earth. God reigns over the nations, God sits upon his holy throne (Psalm 47:6-7). I also have it on the best of authority that they were singing an old gospel song: I’m so glad Jesus lifted me! Yes I also have it on the best of authority that they were even singing an old Motown song: Your love is lifting me higher than I’ve ever been lifted before!

Yes, here are some glorious facets of the Ascension.

II. The Fellowship of the Ascension – We have already remarked that, when Christ ascends, we ascend. Why and how? Scripture says, Now you are the body of Christ and individually members of it (1 Cor 12:27). It also says, All of us who were baptized into Christ Jesus were baptized into his death. By baptism we were buried together with him so that just as Christ was raised from the dead by the glory of God the Father, we too might live a new and glorious life. For if we have been united with him by likeness to his death we shall be united with him by likeness to his resurrection (Rom 6:3ff). So when Christ died, we died. When Christ rose, we rose. When He ascends, we ascend.

But, you may say, He is in glory while I am still here. How is it that I am ascended or ascending? Consider a humorous example using our physical bodies. When I get on an elevator and punch the button for the top floor, the top of my head gets there before the soles of my feet. But the whole body will get there unless some strange loss of integrity or tragic dismemberment takes place. In an analogous way, so it is with Jesus’ mystical body. In Christ, our Head, we are already in glory. Some members of His Body have already gotten there. We who come later will get there too, provided we remain members of His Body. Yes we are already ascended in Christ, our Head. We are already enthroned in glory with Him, if we hold fast and stay a member of his Body. This is the fellowship of the Ascension.

III. The Fruitfulness of the Ascension – Jesus does not return to Heaven to abandon us. He is more present to us than we are to ourselves. He is with us always to the end of the age (cf Matt 28:20). But in ascending, without abandoning us, He goes to procure some very important things. Consider four of them:

A. Holy Ghost power – Jesus teaches very clearly that He is ascending in order to send us the Holy Spirit. Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you (Jn 16:7ff). He also says, These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you (Jn 14:25ff). And yet again, I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come (Jn 16:13-14). So the Lord goes in order that He might, with the Father, send the Holy Spirit to live within us as in a temple. In this way, and through the Eucharist, He will dwell with us even more intimately than when He walked this earth.

B. Harvest – Jesus says, And I, if I be lifted up from the earth, will draw all men unto me (John 12:32). While the immediate context of this verse is the crucifixion, the wonder of John’s gospel is that he often intends double meanings. Clearly Christ’s glorification is His crucifixion, but it also includes His resurrection and ascension. So, from His place in glory, Christ is drawing all people to Himself. He is also bestowing grace on us from His Father’s right hand to be His co-workers in the harvest: But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth (Acts 1:8). Yes, from His place in glory, Christ is bringing in a great harvest, as he said in Scripture: “Do you not say, ‘Four months more and then the harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying ‘One sows and another reaps’ is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (Jn 4:35-38). Harvest! And it is the Lord’s work from Heaven in which we participate.

C. Help – At the Father’s right hand Jesus intercedes for us. Scripture says, Consequently he is able, for all time, to save those who draw near to God through him, since he lives always to make intercession for them (Heb 7:25). The Lord links his ascension to an unleashing of special power: Amen, amen, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. Whatever you ask in my name, I will do it, that the Father may be glorified in the Son (Jn 14:12).

It is true, we must not understand asking in the name of Jesus as a mere incantation, for to ask in His name means to ask in accord with His will. And yet we must come to experience the power of Jesus to draw us up to great and wondrous things in His sight. Despite the mystery of iniquity all about us, we trust that Christ is conquering, even in the puzzling and apparent victories of this world’s rebellion. We read, In putting everything under him, God left nothing that is not subject to him. Though, at present we do not see everything subject to him, yet we see Jesus, who was made a little lower than the angels, now crowned with glory and honor … so that by his death he might destroy him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death (Heb 2:8-9; 14-15). Thus, from Heaven we have the help of the Lord’s grace which, if we will accept it, is an ever-present help unto our salvation.

D. Habitation – Simply put, Jesus indicates that in going to Heaven He is preparing a place for us: In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (Jn 14:2ff). Yes, indeed. He has the blueprints out, and the hard hat on. He is overseeing the construction of a mansion for each of us that we may dwell with Him, the Father, and the Spirit forever.

Here then are the ways that Christ, by His love, is lifting us higher than we’ve ever been lifted before. Yes, love lifted me when nothing else could help; love lifted me.

Here’s a modernized version:

In today’s Gospel we step back nine months to March 25th, the feast of the Annunciation, an event all but hidden, but which changed the world.

God, whose focal presence had departed the Temple just prior to the Babylonian invasion (cf Ez 10:18) and the loss of the Ark of the Covenant, now returns to the Ark of Mary’s womb. The glorious presence of God returns now to His people in an obscure town of fewer than three hundred, a town so small that no road led to it.

We are reading here of a pivotal moment in the history of mankind. God not only returns to His people but becomes one with them in the Incarnation.

And at this moment we do well to consider four aspects of this pivotal moment. As we do so, we consider not only Mary’s glories but ours as well (in a subordinate yet real way). For Mary is the perfect disciple and typifies in a most excellent way the glories that God also wishes to bestow on us, in perhaps a different but still substantial way. Let’s look at four aspects of this Gospel.

I. The RESPECT of God – The text says, The angel Gabriel was sent from God to a town of Galilee called Nazareth. To a virgin betrothed to a man name Joseph and the virgin’s name was Mary … Mary said “Behold I am the Handmaid of the Lord, May it be done to me according to your word.”

Note that God asks of Mary her cooperation. Although the Angel Gabriel’s words are not in the form of a question, it is clear from Mary’s response that she considers this to be a request from God. She says yes, and thus understands it as a request, not merely a statement of what shall be.

In this regard we see an important indicator of the respect of God for her freedom. Surely He has prepared her and equipped her with every good grace to say yes, but in the end, her freely offered yes is significant, and something that God looks for and respects. Otherwise, why bother to send an angel at all? Why come through Mary at all? Why not simply appear suddenly as a full-grown man and start to work? As it is, God wills to come through Mary (cf Gen 3:15) and seeks her yes in the place of Eve’s no.

And this respect for Mary’s freely offered yes is also a respect God extends to us. Indeed we can see here how God’s respect is in direct contrast to the behavior of the devil, who provokes, shouts, and intrudes. Through cultural noise, etc., he tempts and provokes us. In contrast, God whispers and respectfully invites. He does not force a decision on us, but rather summons us in love and patiently awaits our answer.

In Scripture we read of Jesus, Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me (Rev 3:20). Hence, though all powerful and able to coerce, God does not do so; He does not act violently or impose His will. He respects the freedom He Himself gave us and invites us to cooperate in His plan for us.

Mary (and we) are thus respected by God in terms of our freedom, and God “needs” us to open the door for Him to go to work.

II. The REGARD of God – Note in the text the great love, appreciation, and regard God extended to Mary through the angel. The text says, Hail, Full of grace! The Lord is with you … Do not be afraid Mary. You have found favor with God ...

As the great and glorious Angel Gabriel (and every angel is glorious) comes to Mary, he must still, in an astonishing way, acknowledge Mary’s beauty, holiness, and perfection by God’s grace. Imagine an all-glorious archangel rendering a kind of debt of praise to a mere human being! And in speaking this way he is speaking for God, of the deep love, appreciation, and regard that God has for Mary, His greatest human work.

Indeed, we should never forget the love and deep regard God has for Mary and also for us. Mary is surely God’s masterpiece. But she is also the result of His grace and work. She is sinless, “full of grace,” for, being filled with grace, there is no room in her for sin.

The Angel Gabriel speaks to her dignity and perfection in the greeting Χαιρε κεχαριτωμενη (Chaire, Kecharitomene – Hail, full of grace). Kecharitomene (full of grace) is a perfect, passive participle indicating an action completed (perfected) in the past but operative now as well. Thus Gabriel salutes her not by her name, “Mary,” but by a sort of new name: “Hail, she who was perfectly graced and is so now!” Thus she had been freed of all sin in the past for she is perfectly, fully graced, and she is so now as Gabriel greets her and regards respectfully the work of God in her.

In a less perfect (but still true) way, God also loves us and loves in us the perfection we will one day attain by His grace and mercy. A couple of texts come to mind:

I have loved you with an everlasting love; I have drawn you with loving kindness (Jer 31:3).

Fear not, for I have redeemed you; I have summoned you by name; you are mine. For I am the LORD, your God, the Holy One of Israel, your Savior … you are precious and honored in my sight, and … I love you (Isaiah 43:1-3).

We are not good, and therefore God loves us. God loves us and therefore we are good, if we accept His love. Mary was, by a singular grace, wholly open to God’s love and perfection. And if we are faithful, each of us, too, will one day become the man or woman God has always intended us to be.

God thus shows great regard for Mary (through Gabriel) and He also knows the glory we will one day share.

III. The RIDDLE in the middle – There remains the mysterious question of Mary: “How will this be since I do not know man?” Had she been thinking in strictly biological terms she would have known the obvious answer to the question: she and Joseph would conceive. But her question seems to imply she had other notions about her future than regular marital relations.

Some hold that the question is not really Mary’s question, but rather is rhetorically placed here by Luke so that the angel can inform us, the readers, that God alone is the true Father of the Son. But such a notion seems more likely concocted by nervous moderns in an attempt to solve the mystery. Reducing a pivotal question like this to a mere literary device seems unbecoming.

Catholic tradition surely sees evidence here of the doctrine of Mary’s perpetual virginity. To be sure, many other questions are raised by this resolution. Why would two people get married and then live as virgins? Were such arrangements common at that time? (It would seem not.) And so forth.

In the end, Mary’s question seems to point to some expectation on her part that she would “not know man” in some sense, going forward. But at any level, we are not going to be able to completely satisfy our curiosity in this matter, and ultimately it is none of our business.

One thing is sure: the Church teaches, without ambiguity, that Mary remained ever-virgin. It seems a reasonable conclusion that Mary’s question indicates that she was clear on this. But there remains also a mystery that we must respect.

In this case, Protestants and others who deny her lasting virginity have some thinking to do. For Mary’s question is not meaningless or naïve. It is a true question, with a true context, that ought to be respected as at least pointing to her virginity, even if it alone does not alone prove it.

IV. The REASSURANCE of God – Mary is in the presence of an archangel. This alone is frightening enough. But it is also true that her world is shifting quite dramatically. Hence, her natural fear and anxiety is understandable. Thus the Archangel Gabriel gives a number of reassurances to Mary: Do not be afraid Mary, For you have found favor with God … Behold you will conceive in your womb and bear a son and you shall name him Jesus. He will be great and will be called the Son of the most high, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his Kingdom there will be no end …

In effect, St. Gabriel is saying to her that, however the details unfold, in the end there will be total victory, for she is to bear a Son who is the Son of the most High God, and who will have a kingdom that will never end or be conquered. Hence, whatever her concerns, this all leads to victory.

Mary will need this reassurance for there ARE some difficult days ahead: the crisis of homelessness at Jesus’ birth, the flight to Egypt, Simeon’s prophecy that a sword would pierce her heart, and the actual thrusting of that sword at the foot of the Cross. This knowledge of ultimate victory is an important reassurance for her to hold close and not forget.

So, too, for us. For we, too, have some difficult valleys to cross, some arduous hills to climb. We must constantly keep in mind the end of the story: Jesus is already the victor. Even if we might think we are losing, in the end, total victory belongs to Jesus, and to us if we stay with Him. The end of the story is already declared: Jesus wins, overwhelmingly, and all His enemies are placed under His feet (e.g., Rev 20-22; 1 Cor 15:25-26; John 16:33 inter al).

Consider this magnificent passage from Isaiah:

I am God there is no other. At the beginning I foretell the outcome; in advance, things not yet done. I say that my plan shall stand. I accomplish my every purpose. Yes, I have spoken, I will accomplish it; I have planned it and I will do it. Listen to me you fainthearted, you who seem far from the victory of justice: I am bringing on my justice, it is not far off, my salvation shall not tarry; I will put salvation within Zion, and give my glory to Israel (Isaiah 46:12ff).

If we were to memorize and internalize this passage, so many of our fears and anxieties would flee, our trust would build, and we would live victorious lives. It may at times seem that evil has the upper hand. Evil may have its day, but God has the ultimate victory. No matter how dark it may seem, God has already won, only the news has not yet leaked out.

But on our hearts this truth and reassurance must be emblazoned. For, like Mary, we have difficult days in our future. All the more reason God’s reassurance is essential for us. It got Mary through the Cross and it will get us through our trials.

Hence, we have here a pivotal moment in history. God’s presence returns to the human family. And it all happens so quietly in Nazareth, a town of 300, a town so small that there was not even a road that went to it. Quietly, but clearly and powerfully, God has thrust the first blow at Satan’s realm. Victory is sure.

Painting above: Annunciation, by H. Tanner

I have it on the best authority that Mary sang this song after the angel left: “Done made my vow to the Lord and I never will turn back, I will go, I shall go to see what the end shall be.”

It occurs to me that Mary, at this time, was not much older than the young ladies in this choir.

This Sunday is traditionally called Gaudete Sunday based on the Introit for the day: Gaudete in Domino semper, iterum dico, Gaudete (from Philippians 4:4 Rejoice in the Lord always, again I say, Rejoice). This theme is developed most fully in today’s readings in 1 Thessalonians 5:16ff. It, too, 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 properly translated here as “rejoice” is χαίρετε (chairete). However, more is intended here than to merely rouse ourselves to some sort of the emotional state of joy or happiness. You may note the root word “charis” in “chariete,” and charis refers to grace. Hence chairete means, properly, to delight joyfully in and BY God’s grace, to experience God’s favor (grace), to be conscious of and glad for His grace.

Since it is a work of grace, the gift of this sort of joy is more fully understood as a serene, confident, and stable joy, 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.

A. Grateful – In all circumstances give thanks – Thanksgiving is an important discipline that trains our mind to focus on reality. For it so happens that we tend to be negative, perhaps due to our fallen nature. The reality is that every day ten trillion things go right and only a few things go wrong. Now you may think that ten trillion is an exaggeration, but it is not. Consider all the things that have to go right with every cell in your body. Add to that all the many things and factors 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. Ten trillion is not an exaggeration.

However, if we are not careful, we are going to focus on the five or six things that went wrong today. And, 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 ten trillion things that have gone right.

Thanksgiving disciplines our mind to focus on the bigger reality of our countless blessings. Even some of the mishaps of a day can actually 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. Give thanks in all circumstances.

B. Prayerful – Pray without ceasing – Here, too, is a discipline of the mind. Paul does not mean to say that we should stay in a chapel all day. 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.”

C. 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 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. But 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. And 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.

In the first place, “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 despise God’s Word in any way, but 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. And so we, too, ought to seek out every instruction prophetically uttered by Mother Church, allowing nothing to fall to the ground.

The Fathers and saints, too, 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 our parents, priests, religious, and holy men and women who have inspired us. And 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 more sure 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. And to the degree that we become more whole, more perfected, more free from sin, more holy and blameless, our joy becomes deeper 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 stable and serene joy rooted in prayerful gratitude, 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!”

And this songs says, “The King shall rejoice in thy strength O Lord! Exceeding glad shall He be.”