Category Archives: Liturgy

Advent, Ferrer, Order of Preachers, Saints

“St John the Baptist” – St Vincent Ferrer, O.P., (1350-1419), “Angel of the Last Judgment”, Great Catholic Reformer, Patron of Reconciliation

“”I am the voice of one crying out in the wilderness,” (Jn 1:23).

The text proposed is of St. John the Baptist replying to the Jerusalem messengers saying, “I am the voice of one crying out in the wilderness.” In explaining this text and introducing the material to be preached, I take on two short questions.

First why does Holy Mother the Church in this holy time of Advent, in which the whole interest ought to be about Christ, makes such a great mention of St. John the Baptist in today’s gospel, and also on the past Sunday? Are not the two feasts of St. John which the church observes sufficient, namely his birth and his passion?

For this response I find in St. John four excellences greater than other saints. First is his gracious birth, because he already was holy before his birth. Second is his painful passion, because he was decapitated because of the dance of a young girl. Third is his virtuous life because when he was five years old, he immediately left the world and entered the wilderness. Fourth is the fruitful doctrine of announcing and preaching the coming of the Messiah. From these four excellences God has exalted John above all saints saying, “There has not risen among them that are born of women a greater than John the Baptist,” (Mt 11:11), For this reason Holy Mother the Church celebrates feasts of St. John four times. First of his birth. Second of his suffering. Third of his virtuous life. And fourth of his fruitful preaching, and about this we read in today’s gospel. For no other saint is there a feast four times a year, only St. John the Baptist. Of the apostle Peter we have three feasts. Of St. Paul, two, but of St. John, four. And of this feast today he himself says, “I am the voice of one crying out in the wilderness,” (Jn 1:23), namely from the efficacy of preaching and his teaching. The first question is clear.

The second question is more subtle. Why does St. John, wishing to promote his teaching, call himself “a voice,” saying: “I am the voice of one crying out …etc.?” Wouldn’t it have been better [to say], “I have a voice”? Response: St. John calls himself a voice for two reasons.

First in excellently demonstrating his office, with respect to the first reason. The proper office of the voice is to manifest and show the purpose of the heart, or the concept of the mind. The Philosopher [Aristotle] says: “Spoken words are signs of the passions which are in the soul, ” (Perihermeneias, 1). Properly speaking there is a great difference between a word and a voice, although commonly speaking they are taken for the same thing, because a word is the concept of the mind before it is expressed by the mouth, but voices are what are brought forth. So logic says, a voice is a sound coming out of the mouth of an animal, properly speaking. Christ is the eternal Word, because he had been hidden in the divine mind: “In the beginning was the Word, and the Word was with God, and the Word was God,” (Jn 1:1), hidden and secret. But God the Father sent a voice, John the Baptist, to manifest and show forth the divine Word, as he did when he said, “Behold the Lamb of God,” (Jn 1:29). Behold John says that he is the voice, by showing the difference between the Word and the temporary voice.

As for the second reason. The skill of a preacher is that he preaches with all his members and powers. Not only the mouth of the preacher should preach, but also his life, his morals and reputation. Also the intellect by studying, the memory by contemplating, the heart, hand, gestures, all used continually and skillfully. So a good preacher ought to be a voice in every way. The logicians say that a voice is homogeneous, because each part of the voice is a voice. So every aspect of a diligent preacher ought to be a voice. Jerome: “Everything of a priest ought to be vocal.” On this account St. John, in responding to the messengers sent to him said: “I am the voice,” which is to say whatever is in me, is wholly a voice, because all of it preaches. The theme is clear.

About this voice I find a wonderful prophecy of David, who allegorically prophesying about St. John says:

“The voice of the Lord is upon the waters; the God of majesty has thundered, The Lord is upon many waters. The voice of the Lord is in power; the voice of the Lord in magnificence. The voice of the Lord breaks the cedars: yea, the Lord shall break the cedars of Lebanon. And shall reduce them to pieces, as a calf of Lebanon, and as the beloved son of unicorns. The voice of the Lord divides the flame of fire: The voice of the Lord shakes the desert: and the Lord shall shake the desert of Cades. The voice of the Lord prepares the stags: and he will discover the thick woods: and in his temple all shall speak his glory,” (Ps 28:3-9).

Here John is called a voice seven times because of seven teachings, which St. John was preaching.

The first was the teaching of baptism. [doctrina baptismalis]
Second was the teaching of penance. [doctrina poenitentialis]
The third was authoritative teaching [doctrina magistralis]
The fourth was rebuking teaching [doctrina increpativa]
The fifth was corrective teaching [doctrina correctiva]
The sixth was blaming teaching [doctrina reprehensiva]
The seventh was instructive teaching [doctrina instructiva]

BAPTISMAL TEACHING

First of all, I say that the first teaching of St. John was baptismal. All the evangelists say that when St. John came out of the desert in which he had lived for twenty-five years, as Hugh says, doing severe penance, when at age thirty he came out of the desert, in his exit he began to preach a baptism of repentance around the region of the Jordan. Lk 3: “And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins,” (v. 3), saying, ” but there has stood one in the midst of you, whom you know not,” (Jn 1:26), but I shall show him to you, therefore you will receive his teaching. The people said to him, “And what ought we to do that we might receive him worthily? He responded to them that they should receive a sign of baptism in water. He baptized them under this form, “I baptize you in the name of the one who is to come.” This baptism of John was a sign of Christ, just as the cross is a sign of the crucified. From this preaching of the baptismal teaching St. John is called the “voice of the Lord upon the waters,” (Ps 28:3) that is, the Jordan. Gloss: He was preaching one baptism, and he was giving another, because he gave the baptism of water, and was preaching the baptism of grace for the remission of sins. About this scripture: “I baptize you in the water unto penance, but he who shall come after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in the Holy Ghost and fire,” (Mt 3:11). Note “fire” [igni] is in the ablative case according to the old grammar. But why does he say “fire” [igni]? Note the error of those who say that some are baptized by fire [igne]. But “of fire” [igni] is said for two reasons. First, in the primitive church in baptism the Holy Spirit descended visibly in the form of fire, and this exposition is more common for showing that the Holy Spirit was given and showed himself exteriorly by the sign of visible fire. A second reason, because just as the world had to be washed and purified through water, namely in the time of Noah, because the peoples were exceedingly heated by lust, and so the water of the flood came, so it shall be purified through fire at the end of the world because of the charity of the multitude had turned cold. This reason is from St. Thomas Aquinas O.P., in IV Sent. So also God ordained two floods for purifying souls, namely the flood of baptismal water to cool the sinful tendencies [fomitem] (Cf. Summa, III, q.27, a.3 ) of original sin. The second flood of the fire of purgatory, because after baptism we cool and become negligent, and are stained by sins, therefore God ordained the fount of purgatory, where the baptized soul is baptized by a good angel, as St. Thomas determines, because the devil has already been conquered by him who is led to purgatory, therefore the conquered ought not to incarcerate the victor. This baptism is hard and terrible. About which the soul can say who ought to be baptized there. “I have a baptism wherewith I am to be baptized: and how am I straitened…,” (Lk 12:50). See why it is said, “The voice of the Lord over the waters.” And because then John baptized Christ, therefore it is added, “the God of majesty has thundered, The Lord is upon many waters,” (Ps 28:3).

PENITENTIAL TEACHING

The second teaching which St. John preached was the teaching of penance, Mt 3: “And in those days John the Baptist came preaching in the desert of Judea. And saying: Do penance: for the kingdom of heaven is at hand,” (Mt 3:1-2). After he had baptized them he gave them a penance saying, “From the fact that you have received my baptism as a sign, therefore lest sins keep you from knowing and receiving the Messiah King, you should do penance. St. Matthew says, ch. 3, that they were confessing their sins generally saying, “I was proud, vain, pompous, etc.” And St. John gave them a penance of a humble prayer. John was teaching his disciples to pray, (cf. Luke 11: 1). Others were confessing generally saying, “Clearly I was greedy, usurious, etc.,” to whom John gave a penance of restitution, lest the dust of avarice cloud their eyes so they could not recognize Christ. Another came and he said, “Father, I am lustful etc.” to whom he gave a penance of abstinence from food and affections [affectionum]. Mark 2: “And the disciples of John … used to fast,” (v. 18). The same for the other sins. See how John was preaching the teaching of penance. Therefore it is said, “The voice of the Lord is in power,” (Ps 28:4), namely indicating penance. Note “the voice of the Lord in power;” he does not say in the sacrament. Note how the holy doctors of theology distinguish the two-fold penance, namely of the sacramental penance, and of virtual penance. [poenitentia virtuali]. Sacramental penance is when a man confesses his sins, and is absolved. Such a penance is called a sacrament. The sacrament of penance has three parts, which are contrition, confession and satisfaction. Virtual penitence does not have parts, just as none of the other sacraments, as St. Thomas says in Summa, III, q. 91, and IV Sent., dist. 16, q. 1, a. 1, ql. 1 & 4. And when John was preaching, this sacrament had not yet been instituted, nor the power of forgiving sins granted to men, therefore John is not called the voice of God in the sacrament. The other is voluntary virtual penance, and virtuous, which is not a sacrament, like fasting, to make a pilgrimage, to discipline oneself and the like. And of this kind it is said, “the voice of God in power, etc.” because St. John enjoined not sacramental penance but virtual, and David agrees saying elsewhere: “Behold he will give to his voice,” namely to St. John, “the voice of power,” (Ps 67:34) he does not say, of the sacrament. Note as St. Thomas, III, q. 85; IV Dist., 14, q. 1, a. 1, because penance as it is a sorrow of the will, with right choice is a virtue or an act of virtue, it is not just an emotion. And penance is a special virtue because it has general matter under a special aspect for its object, namely all sins as fixable [emendibilia] by an act of man, as St. Thomas states III, q. 85, a. 2. And it is a moral virtue, not a theological, and it is a part of justice.

AUTHORITATIVE TEACHING

The third teaching is authoritative, because just as a good master for diverse children has diverse lessons, so St. John for the diverse conciliations of men gave diverse instructions. St. Luke says in ch. 3 that various kinds of people were coming to him, interrogating him and saying, “Master, what ought we to do? ” He replied: “He that has two coats, let him give to him one who has none; and he that has meat, let him do in like manner,” (Lk 3:11), Two tunics: one is necessary, the other is superfluous, which rots, and the poor die of cold. How many poor women there are who because of the lack of a shawl are not able to go to mass, and you rich cling to your surplus clothing etc. Same for meat etc.

Next the publicans came saying to him, “Master, what shall we do?” (Lk 3:12), The Gloss says at this place that publican is here taken for someone who has public office, because either he is a bailiff or a lawyer or a witness etc. To whom John replied, ” Do nothing more than that which is appointed you,” (v.13) If they were leaders he was saying,” Remember what you are obliged to do by the oath which you took when you received your office, namely that you should do justice and correct the people and notorious sins, and should regard in all things the common good. Therefore so do; beware of anything else.

Third the soldiers and guards [scutiferi] came to him saying, “And what shall we do? And he said to them: Do violence to no man; neither calumniate any man; and be content with your pay,” (v. 14). Behold the rules and teaching for the soldiers. Note, “Do violence to no man.” It is said against those who are quick draw their dagger or sword in their hand to threaten beggars [pauperes] and the wretched who cannot defend themselves. Also “neither calumniate” your subjects demanding from them monies and their goods in many ways, and they deceive the ordinary folks by saying that they are gracious in demanding, since they nevertheless include those in the castle or in the church as long as they shall give, and they too are bound to restitution. Also “and be content with your pay,” as salary, of the return you receive for the defense of the people. Don’t pursue superfluities, or vanities, but reckon what you have and as much as you can spend, and from your goods give for your soul a fourth or at least a fifth part out of love of God. You should never give it all to your belly, to mules and to armed ruffians etc. See why he says, “The voice of the Lord in magnificence,” (v. 4), namely of giving counsel and a manner of living to each, “His work is praise and magnificence,” namely St. John, “and his justice continues for ever and ever.” (Ps 110:3).

REBUKING TEACHING

The fourth teaching is rebuking [increpativa], by denouncing vices and sins, saying, “You brood of vipers, who has showed you to flee from the wrath to come? Bring forth therefore fruit worthy of penance,” (Mt 3:7-8). Note “brood of vipers;” the Gloss says here that vipers draw venom from the womb of their mother and are naturally poisonous. Such is the condition of the Jews, so John calls them a brood of vipers, saying, “You brood of vipers, who has showed you to flee from the wrath to come?” as if to say, no one. ” Bring forth therefore fruit worthy of penance,” that is you should do penance measured against the quality and quantity of your sins. Note how the Jews are deceived just as now many Christians are deceived saying,” Has not God promised to Abraham and to his offspring his blessing? (Gen 22). But God was saying this because of the Messiah, the son of Abraham according to the flesh. Therefore Christ said to the Jews: “If you be the children of Abraham, do the works of Abraham,” (Jn 8:39). Many Christians of wicked life are victims of this blindness and error, who do no penance for their sins, and when thy are rebuked they reply, “He that believes and is baptized, shall be saved,” (Mk 16:16). Do you want to know how stupid this is? The Lord is preparing a wedding banquet which he has proclaimed through the whole earth. “Whoever has been faithful to me and shall have clean hands, shall dine with me.” There is told the story of the peasant etc. Same for the Lord and our king Jesus Christ, on behalf of whom it has been proclaimed. “He who believes etc.” If then a man at the moment of death, believes, and has clean hands, he goes to the banquet. He is OK. Otherwise, there remains the pitchfork of hell, because these words, “He who believes and is baptized,” does not refer to the past time, but to the conjoined future. You have believed and have been purified in baptism. But since then you have been dirtied etc. It is necessary therefore that when the man goes to the banquet he believe and have clean hands. Therefore Isaiah said: “Wash yourselves, be clean,” (Is 1:16). Put down that vain confidence. From this rebuking teaching St. John is said to be the “The voice of the Lord breaking the cedars,” (Ps 28:5), that is, the proud.

CORRECTIVE TEACHING

The fifth teaching was corrective in correcting and refraining the envy of his disciples. The disciples of John, out of zeal for their master, envied Christ, because when Christ began to preach and baptize he was drawing people to himself and they were leaving John. No wonder. About this the disciples of John said, “Rabbi, he that was with you beyond the Jordan, to whom you gave testimony, behold he baptizes, and all men come to him,” (Jn 3:26). Behold the flame of the fire of envy which John quenched by his corrective teaching saying, “This my joy therefore is fulfilled. He must increase, but I must decrease. He who comes from above, is above all,” (Jn 3:29-31). From this St. John is said to be, “The voice of the Lord dividing the flame of fire,” (Ps 28:7). O and how this voice would be necessary among us that it might extinguish the flame of the fire of envy which burns too much in the world, not only of envy of temporal goods, but also of a certain envy which is a sin against the Holy Spirit, namely the envy of fraternal grace. For example, if some religious wishes to keep the rules etc., immediately the others, envying, murmur and impugn him calling him a hypocrite and singular etc. And so the flame of the fire of envy burns brighter. Not so if he is a ruffian [ribaldus]. He is even praised saying, “O how welcome is that brother, etc.” Also if he has the grace of devotion or of preaching or such. Same for clergy, laity and women. Note for this, the cry of the prophet: “To thee, O Lord, will I cry: because fire has devoured the beautiful places of the wilderness, and the flame has burnt all the trees of the country,” (Joel 1:19). Note that “wilderness” signifies religious life because of the harshness of life in which religious ought to live, but the fire of envy devours all. Trees of religion are the worldly whom already the flames of envy have ignited.

BLAMING TEACHING

The sixth teaching is blaming, by blaming and convicting King Herod of concubinage. He had a wife, but because she was not as fair [alba], or beautiful, or bejeweled and made up [composita] as he wished, nevertheless she was the daughter of a king, and, despised. So Herod took on a mistress. Seeing this, John the Baptist came to him and reprehending him said: “[Herod,] it is not lawful for you to have your brother’s wife,” (Mk 6:18). From this St. John is called: “The voice of the Lord shaking the desert,” (Ps 28:8).

INSTRUCTIVE TEACHING

The seventh teaching is instructive, like a good father when he doesn’t know how or is unable to instruct his sons, he sends them to a master that they be prepared by him. So St. John did for his disciples whom he was not able to instruct so that they might believe in the true Messiah, Jesus Christ. For this reason, when he had been imprisoned and near death he sent them to Christ as to a teacher that they might be instructed by him in the truth. Matthew 11: “Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: Are you he who is to come, or should we look for another?” (vv. 2-3). From this St. John is called, “The voice of the Lord preparing the stags,” (Ps 28:9).

Note that good Christians are called “stags” because of the great leap which they take from earth to heaven, therefore David, in the person of Christ says: “Who has made my feet like the feet of harts: and who sets me upon high places,” (Ps 17:34). The feet by which we leap to Paradise, are true belief and obedience. The right foot is true belief [vera credentia]. The left, obedience. But some err by leaping, who believe they can ascend into heaven and descend into hell, but they have a broken right or left foot or both, because they neither have faith nor a good life. Those who doubt in faith have a broken right foot, therefore they are not able to leap into heaven. Those with a broken left foot, are those who have true belief, but do not have obedience nor good life. However the disciples of John, only limped on their right foot, because they did not believe, but not on their left, because they were living well. Therefore John sent them to Christ that he might cure them. To whom, having been cured, Christ said, “They who were limping, etc.,” now follow. After he said, “The voice of the Lord prepares the stags: and he will discover the thick woods,” namely Jesus Christ by his miracles which he did which John’s disciples saw, “and in his temple all shall speak his glory,” (Ps 28:9). Behold why St. John the Baptist said to the messengers, “I am the voice of one crying out in the wilderness,” (Jn 1:23).”

Love,
Matthew

Christmastide, Doctors of the Church, Epiphany, Leo the Great, Saints

Epiphany – Pope St Leo the Great, (400-461 AD), Doctor of the Church

“After celebrating but lately the day on which immaculate virginity brought forth the Saviour of mankind, the venerable feast of the Epiphany, dearly beloved, gives us continuance of joy, that the force of our exultation and the fervour of our faith may not grow cool, in the midst of neighbouring and kindred mysteries. For it concerns all men’s salvation, that the infancy of the Mediator between God and men was already manifested to the whole world, while He was still detained in the tiny town.

For although He had chosen the Israelitish nation, and one family out of that nation, from whom to assume the nature of all mankind, yet He was unwilling that the early days of His birth should be concealed within the narrow limits of His mother’s home: but desired to be soon recognized by all, seeing that He deigned to be born for all. To three wise men, therefore, appeared a star of new splendour in the region of the East, which, being brighter and fairer than the other stars, might easily attract the eyes and minds of those that looked on it, so that at once that might be observed not to be meaningless, which had so unusual an appearance. He therefore who gave the sign, gave to the beholders understanding of it, and caused inquiry to be made about that, of which He had thus caused understanding, and after inquiry made, offered Himself to be found.

These three men follow the leading of the light above, and with steadfast gaze obeying the indications of the guiding splendour, are led to the recognition of the Truth by the brilliance of Grace, for they supposed that a king’s birth was notified in a human sense , and that it must be sought in a royal city. Yet He who had taken a slave’s form, and had come not to judge, but to be judged, chose Bethlehem for His nativity, Jerusalem for His passion. But Herod, hearing that a prince of the Jews was born, suspected a successor, and was in great terror: and to compass the death of the Author of Salvation, pledged himself to a false homage. How happy had he been, if he had imitated the wise men’s faith, and turned to a pious use what he designed for deceit.

What blind wickedness of foolish jealousy, to think you can overthrow the Divine plan by your frenzy. The Lord of the world, who offers an eternal Kingdom, seeks not a temporal. Why do you attempt to change the unchangeable order of things ordained, and to forestall others in their crime? The death of Christ belongs not to your time. The Gospel must be first set on foot, the Kingdom of God first preached, healings first given to the sick, wondrous acts first performed. Why do you wish yourself to have the blame of what will belong to another’s work, and why without being able to effect your wicked design, do you bring on yourself alone the charge of wishing the evil?

You gain nothing and carriest out nothing by this intriguing. He that was born voluntarily shall die of His own free will. The Wise men, therefore, fulfil their desire, and come to the child, the Lord Jesus Christ, the same star going before them. They adore the Word in flesh, the Wisdom in infancy, the Power in weakness, the Lord of majesty in the reality of man: and by their gifts make open acknowledgment of what they believe in their hearts, that they may show forth the mystery of their faith and understanding. The incense they offer to God, the myrrh to Man, the gold to the King, consciously paying honour to the Divine and human Nature in union: because while each substance had its own properties, there was no difference in the power of either.

And when the wise men had returned to their own land, and Jesus had been carried into Egypt at the Divine suggestion, Herod’s madness blazes out into fruitless schemes. He orders all the little ones in Bethlehem to be slain, and since he knows not which infant to fear, extends a general sentence against the age he suspects. But that which the wicked king removes from the world, Christ admits to heaven: and on those for whom He had not yet spent His redeeming blood, He already bestows the dignity of martyrdom. Lift your faithful hearts then, dearly-beloved, to the gracious blaze of eternal light, and in adoration of the mysteries dispensed for man’s salvation give your diligent heed to the things which have been wrought on your behalf.

Love the purity of a chaste life, because Christ is the Son of a virgin. “Abstain from fleshly lusts which war against the soul [1 Peter 2:11],” as the blessed Apostle, present in his words as we read, exhorts us, “In malice be ye children [1 Corinthians 14:20],” because the Lord of glory conformed Himself to the infancy of mortals. Follow after humility which the Son of God deigned to teach His disciples. Put on the power of patience, in which you may be able to gain your souls; seeing that He who is the Redemption of all, is also the Strength of all. “Set your minds on the things which are above, not on the things which are on the earth [Colossians 3:2].” Walk firmly along the path of truth and life: let not earthly things hinder you for whom are prepared heavenly things through our Lord Jesus Christ, who with the Father and the Holy Ghost lives and reigns for ever and ever. Amen.”

Love,
Matthew

Christmastide, Epiphany, Ferrer, Order of Preachers, Saints

Epiphany – St Vincent Ferrer, O.P., (1350-1419), “Angel of the Last Judgment”, Great Catholic Reformer, Patron of Reconciliation

“Today’s feast is commonly called Epiphany or Appearance, which is the same. Because the Virgin Birth which had been hidden and secret, today was manifest to the nations. So the churchmen say and call this feast Epiphany, from “epi” which is “above” and “phanos” which is “appearance,” because the star appeared over the nations. In order that God should wish to give us sentiments of sweetness of this feast in our souls, let us salute the Virgin Mary, etc.

“And falling down they adored him.” The assigned reading reveals to us in a few words the great and perfect reverence which the three kings of the east offered today to our Lord Jesus Christ, “falling down, etc.” Not only did they uncover their heads, nor were they content to bend their knees, but they folded their hands and arms, and even their whole body. “And falling down they adored him,” (Mt 2:11).

Now to give us a reason for this adoration – for reason begets understanding, and authority confirms belief – I find in sacred scripture that for true, devout and perfect adoration two things are required: a reverent attitude of the interior mind, and a humble gesture of the outward body. As for the first, when man thinks of the infinite and incomprehensible majesty of God and his transcendent power, there comes a reverent trembling interiorly in the soul, and from this there follows exteriorly a humility in the body, joining the hands, genuflecting, or prostrating oneself in prayer to God. Divine adoration consists in these two.

To understand this reason, it must be understood that God created man in his substantial being different than other creatures. Man is a composite, substantially with respect to the soul, and materially with respect to the body. Not so the angels, who are only spiritual substances, nor the animals which are material substances. Because of this man is similar to the angels and animals, because he has both.

So God wishes to be worshipped by both: from the soul thinking of the majesty of God, and from the body through humble gestures. Just like a landowner who leases his field and vineyard for a certain assessment of use. He requires an accounting from both, otherwise he takes back to himself the whole commission. So God is with us. He gives us the vine, the soul which makes the heart drunk with the love of God, and the field of the body that it might bear the fruit of repentance and mercy. So from both he would have a reckoning of devout adoration. Of the angels he asks only spiritual adoration, reverential movements of the mind. Of the animals he asks only a reverential posture of the body, like the ox and ass when they adored Christ in the manger, because they could only bend their knees, but interiorly they had no thoughts. But from us God wishes both, namely the reverent motion of the mind, and bodily actions.

Christ said, “But the hour comes, and is now, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeks such to adore him. God is a spirit; and they who adore him, must adore him in spirit and in truth,” (Jn 4:23-24). Note, “the hour comes,” the time of the law of grace, “when the true adorers shall adore the Father in spirit” with respect to the soul, “and in truth” with respect to the body, because that is truth, when the body conforms and corresponds to the mind. And he gives a reason, saying, “God is a Spirit,” and so it is necessary to “adore him in spirit and in truth.”

Think of the miracle found in John 9, of the man born blind, given sight by Christ, to whom he says: “‘Do you believe in the Son of God?’ He answered, and said: ‘Who is he, Lord, that I may believe in him?’ And Jesus said to him: ‘You have both seen him; and it is he who is talking with you.’ And he said: ‘I believe, Lord. And falling down, he adored him,'” (Jn 9:35-38). See the reverential interior movement in the soul and the external bodily gesture, because “falling down he adored him.”

The three kings acted thus when they saw the infant Jesus. Instantly there entered into their souls a movement of reverential fear from the presence of divine majesty. And so, “prostrating themselves they adored him.”

These three holy kings aptly prepared themselves. We need to know what God promised Abraham and the holy patriarchs, that he would send his son, born into this world of a virgin, true God and true man. About this he gave clear prophecies, not only to the Jews in Judea, but also to diverse parts of the world, as a sign that he would come not only to save the Jews, as they falsely believe, but also all those believing in him and obeying him.

Chrysostom repeats the opinion that there was the image of a child in that star, with a cross on his forehead. Some say that the Magi wanted to adore the star. But Augustine says that the angel of the Lord told them that they should not adore the star, but that they should make their way to adore the newly born Creator.

Then the kings took counsel how they should travel, how they should prepare, and what they should bring to offer to him, saying, “He is a great king and powerful. We should offer him gold. And he is God and creator, because the stars serve him, so we shall offer him incense. And in this sign of the cross it is revealed that he is to die on a cross, and so we shall offer him bitter myrrh.” [Ecclesiast.] The Magi seeing the star, consulted each other. “This is the sign of a great king. Let us go and inquire of him and offer him gifts, gold, frankincense and myrrh.”

I believe, therefore, although it is not written, that the holy kings symbolized in their gifts what they believed about Christ. I believe that also [it was expressed] in their clothing, because the king who brought the gold, was clothed in a gold shirt, and the one who brought the incense, in a purple tunic, and the one with the myrrh, in a red scarf.

St. Thomas says (III Pars, q. 36, a. 7), repeating the opinions of others, that the essence of this star most probably was of a new creation, not in the heaven, but in the atmosphere, which moved according to divine will. Augustine believed namely that it was not of the heavenly stars, because he says in his book Contra Faustum Bk, 2, “Besides, this star was not one of those which from the beginning of the world continue in the course ordained by the Creator. Along with the new birth from the Virgin appeared a new star.” Chrysostom believes this too.

From the example of the kings we ought to offer the gold of our conversion. Such a person can say with David, “I have loved your commandments above gold and topaz,” which is a precious stone, “therefore was I directed to all your commandments: I have hated all wicked ways,” (Ps 118:127-128).

Second, the frankincense of devout prayer, saying, “Let my prayer be directed as incense [in your sight],” (Ps 140:2).

Third we should offer the myrrh of voluntary penance. And such a one can say, “You shall … make me to live. Behold in peace is my bitterness most bitter: but you best delivered my soul that it should not perish,” (Is 38:16-17).”

Love,
Matthew

Good Friday, Lent, Passiontide, Saints

Christ crucified – St Paul of the Cross, (1694-1775), Confessor, Founder of the Passionist Order, “Love is a unifying virtue”

“It is very good and holy to consider the passion of our Lord and to meditate on it, for by this sacred path we reach union with God. In this most holy school we learn true wisdom, for it was there that all the saints learned it. Indeed when the cross of our dear Jesus has planted its roots more deeply in your hearts, then will you rejoice: “To suffer and not to die,” or, “Either to suffer or to die,” or better: “Neither to suffer, nor to die, but only to turn perfectly to the will of God.”

Love is a unifying virtue which takes upon itself the torments of its beloved Lord. It is a fire reaching through to the inmost soul. It transforms the lover into the one loved. More deeply, love intermingles with grief, and grief with love, and a certain blending of love and grief occurs. They become so united that we can no longer distinguish love from grief nor grief from love. Thus the loving heart rejoices in its sorrow and exults in its grieving love.

Therefore, be constant in practicing every virtue, and especially in imitating the patience of our dear Jesus, for this is the summit of pure love. Live in such a way that all may know that you bear outwardly as well as inwardly the image of Christ crucified, the model of all gentleness and mercy. For if a man is united inwardly with the Son of the living God, he also bears his likeness outwardly by his continual practice of heroic goodness, and especially through a patience reinforced by courage, which does not complain either secretly or in public. Conceal yourselves in Jesus crucified and hope for nothing except that all men be thoroughly converted to his will.

When you become true lovers of the Crucified, you will always celebrate the feast of the cross in the inner temple of the soul, bearing all in silence and not relying on any creature. Since festivals ought to be celebrated joyfully, those who love the Crucified should honor the feast of the cross by enduring in silence with a serene and joyful countenance, so that their suffering remains hidden from men and is observed by God alone. For in this feast there is always a solemn banquet, and the food presented is the will of God, exemplified by the love of our crucified Christ.”

Love,
Matthew

Christology, Lent

Betrayed with a kiss -Lk 22:48

Mohandas Gandhi was known to read the New Testament every day. A British reporter asked him if he intended to become a Christian. Gandhi replied, “Your Jesus I like. If I ever meet a Christian, I will become one.”

-by Don Steiger, pastor of Dakota Ridge Assembly, Littleton, Colorado

“It has been said that there are two reasons why people do not go to church: They do not know a Christian, or they do know a Christian. Several times through the years I have heard people say they are no longer serving God because someone in the church let them down. Our maturity as Christians is put to the test when people disappoint us. No one has gone through life without such experiences.

Several years after I came to Colorado Springs to pastor Radiant Church a fellowship of pastors decided it would be a good thing to bring our churches together for a united worship service. We secured the city auditorium and invited our congregations to gather for a Sunday night service. The response was terrific and the building was packed when we started the worship. The evening went well up to the conclusion of the service. To my surprise, the pastor responsible for the closing prayer departed from the planned order of service and asked all the pastors to come to the front and face the audience. He then said, “If anyone has a grievance against a pastor come forward and work it out.” Billy Graham would have been envious of the response to this altar call. People got out of their seats and moved toward me and my fellow pastors in what looked like a tidal wave of disgruntled parishioners. A line formed in front of me and one by one I listened to their complaints and responded as best I could. This process probably took an hour or two, but it seemed more like an eternity. After it was all over my wife Loretta said, “Don, I don’t know if you realize it, but you had the longest line.” This distinction was not one I wanted when I entered the ministry. I must admit I left that service wounded by the people I had worked so hard to serve.

The apostle Paul also experienced his share of troubling relationships. In his last recorded words Paul includes a listing of several people who played important roles in his life. Some were positive in their influence and some were negative. His response is instructive as we make our way through the variety of relationships life presents to us.

In 2 Timothy 4:9–22, Paul mentions several people by name as he concludes his last epistle. He is writing from a Roman prison cell facing the possibility of martyrdom. Among the names mentioned is a representation of some of the critical relationships we experience in our Christian walk.

First, there was an adversarial relationship—“Alexander the metalworker did me a great deal of harm” (verse 14, NIV). It may be that this person is the Alexander mentioned in Acts 19:33. The idol makers of Ephesus were losing business because of the influence of the church, and incited the city residents against the Christians and their most visible leader, Paul. Consequently, the Jewish community, for fear of being associated with the church, chose Alexander to speak on their behalf. There is also an Alexander mentioned in 1 Timothy 1:19,20. This man’s faith was shipwrecked and Paul delivered him over to Satan that he may be taught not to blaspheme. It is tough enough when unbelievers oppose us, but when a professing Christian does so it is most disheartening. We do not know much about Alexander or the details of his activity, but Paul said he “did me a great deal of harm … because he strongly opposed our message” (verse 14,15).

Responding to an adversarial relationship requires wisdom and prayer. Loving his enemy, and yet guarding himself against Alexander’s attacks, was a skill Paul had acquired in his walk with God. He taught us “Do not repay evil for evil. … Do not take revenge. … ‘It is mine to avenge; I will repay,’ says the Lord. … Do not be overcome by evil, but overcome evil with good” (Romans 12:17–21, NIV). So in response to Alexander’s opposition Paul said, “The Lord will repay him for what he has done” (verse 14, NIV). He rejected a life of resentment and retribution, and gave his hurt to God. Adopting this perspective will prevent the pollution of our spirit when we are tempted to retaliate. Furthermore, Paul protected himself from unnecessary injury by Alexander. He said, “You too should be on your guard against him” (verse 15). Paul was on guard against Alexander, and he advised Timothy to do the same. Loving our enemies does not mean we allow ourselves to be unnecessarily victimized by them.

Second, there was a broken relationship—“for Demas, because he loved this world, has deserted me and has gone to Thessalonica” (verse 10, NIV). Demas was mentioned by Paul in his letters to Philemon and the Colossians as a fellow laborer. Demas’ action at this time was not a matter of opposition; it was a matter of failure. Demas deserted Paul in one of the most difficult moments of Paul’s life, and chose to pursue the things of the world rather than Christ. His timing could not have been worse for Paul. At this point some would throw up their hands and say, “It’s not worth it.” But Paul remained steadfast in his commitment to Christ and healthy in his attitude. The reality is there will be broken relationships resulting from the sins of others. Some times we are unable to repair the damage and are left with the heartache of a friend who chooses to persist in rebellion against God.

Samuel experienced this kind of pain in his relationship with Saul. He did everything he could to help Saul be the man and king God wanted him to be. Unfortunately, Saul repeatedly disobeyed God, and finally the Lord said to Samuel, “How long will you mourn for Saul, since I have rejected him as king over Israel?” (1 Samuel 16:1, NIV). The Lord then sent him to the household of Jesse to anoint David as the next King of Israel. To endure in our Christian faith and service we must be willing to give to God those who have deeply disappointed us and move on.

Third, there was a reconciled relationship—“Pick up Mark and bring him with you, for he is useful to me for service” (verse 11). Mark had disappointed Paul on this first missionary journey. Mark was part of the team, and in Acts 13:13 it states that John (Mark) left them. This departure was early on in the journey and was regarded by Paul as a desertion. When Paul and Barnabas discussed plans for their second missionary trip (Acts 15:36–41) Barnabas suggested taking Mark again. Paul refused and they were unable to agree, so Barnabas took Mark and set out on their own missionary effort. Paul then chose Silas to accompany him on his missionary journey. No doubt it brought great joy to Barnabas and Paul when Mark proved himself to be a reliable coworker in the kingdom of God. It must have been a poignant moment when Paul and Mark reconciled. Clearly they forged a trusted friendship as the years went by, so much so that Paul wanted Mark to be present during his time of suffering.

“As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust” (Psalm 103:13,14, NIV). Developing a forgiving spirit and a heart for restoration will prevent us from imposing a burden of perfection upon others that neither they nor we can fulfill.

Fourth, there was a faithful human relationship—“Only Luke is with me” (verse 11). For everyone who had let Paul down, several had not. Paul taught us to think on good things. In this text he enumerates some who had brought him heartache, but he also lists the names of others who had consistently strengthened him. In fact, he names more in this category than in the other. He mentions Crescens, Titus, Luke, Tychicus, Priscilla, Aquila, Onesiphorus and his household, Erastus, Trophimas, Eubulus, Pudens, Linus, and Claudia. For each one who fails us there are many who have not. We tend to respond to the failures of a few by concluding that no one is trustworthy.

Luke stands out as one of Paul’s closest and most trusted friends. Some even speculate that Paul’s statement, “Only Luke is with me,” indicates that Luke made himself a legal slave to Paul so he could enter the prison and minister to him. This seems possible given the record of Luke’s loyal friendship with Paul.

Even the best friendship, however, is flawed by our humanity. Notice what Paul said in verse 16, “At my first defense, no one came to my support, but everyone deserted me.” When Paul was taken into a Roman courtroom there was not a single Christian present to support him. Even Luke was not there. Paul felt deserted in his greatest hour of need. What will he do— how will he respond? He could have been overcome with disappointment or anger, but amazingly he was not. He concluded verse 16 by saying, “May it not be held against them.”

Even the most mature saint will sometimes disappoint others. It may not be by grievous sin, but by not meeting their expectations. Being human we sometimes grow weary and cannot do any more in a given situation, or we misjudge what our involvement should be, or the offended party misunderstands us. These human episodes teach us mercy. When we feel disappointed in someone else we should remember that others have been disappointed in us. Hopefully we can respond with the gracious prayer “May it not be held against them.” Jesus gave us the example when on the cross He prayed, “Father, forgive them for they do not know what they are doing” (Luke 23:34, NIV).

Last, there was a faithful divine relationship—“But the Lord stood at my side and gave me strength, so through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth” (verse 17). The faithfulness of God is absolute. I think sometimes He allows circumstances to arise in which we feel disappointed in people to test our dependence on Him. Without question, He has designed the body of Christ to be a sustaining influence for every believer, but our dependence on people can reach unhealthy proportions. Jesus Christ is the author and perfecter of our faith and when we can look beyond the failures of men and remain faithful to God, we have reached an important level of maturity in Christ that contributes strength to the rest of the Body. How we relate to people should be the result of our relationship with Christ. When our relationship with Christ depends on the performance of people, our faith is in peril.

The moment when Paul felt all had deserted him was a critical moment in his walk with God. It was also a critical moment in his service to Jesus Christ. By not giving in to the disappointment, he experienced the empowering presence of Christ and was able to fully accomplish the proclamation of the gospel to the Gentiles in a hostile Roman courtroom. If he had given in, his heart would have been deeply wounded and an important opportunity lost.

“God has said, ‘Never will I leave you; never will I forsake you.’ So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can man do to me?’ ” (Hebrews 13:5,6).”

Love,
Matthew

Advent, Liturgy, O Antiphons

Earendel’s Light

O Oriens = The Dawn Breaking, the Light of the World

O Oriens,
splendor lucis aeternae, et sol justitiae:
veni, et illumina sedentes in tenebris, et umbra mortis.

O Morning Star,
splendour of light eternal and sun of righteousness:
Come and enlighten those who dwell in darkness and the shadow of death.
(Note: A literal translation of the Latin yields “O Rising Sun”, but the poetic “O Morning Star” or “O Dayspring” is often preferred.)

The phrase ‘O Oriens’ comes from Zach. 3: 8: τὸν δοῦλόν μου Ἀνατολήν and servum meum Orientem. This should be compared with the Hebrew tzemach. Isaiah had prophesied:

“The people who walked in darkness have seen a great light; those who lived in a land of deep darkness—on them light has shined.” Isaiah 9:2
Also compare Isaiah 60:1-2 and Malachi 4:2 or Malachi 3:20 (Hebrew text)[Biblia Hebraica Stuttgartensia, p. 1085]

O Earendel was the Old English poetic rendering of the Antiphon “O Oriens,” the fifth of the Great “O” Antiphons chanted in the seven days before Christmas Eve. It was an inspiration to J.R.R. Tolkien’s writings, and his poetic structure inspired the following poem.

Difficult these thoughts to render:
What have I received as son
From first father? Justice’s draining
Death and death’s dark toils begun.
From the second? Graces reigning;
Death of all the ills we’ve done.

Shining light of earthly splendor
Falls on everlasting hills:
Light of souls so brightly shining
Long set ‘neath the world of ills.
Still remains here children’s pining
Twilit intellects and wills

Setting light of ancient sages—
Souls who sought the Sun of God
And with gifts of grace enlight’ning
Many souls from sacred sod—
Even set in death they’re bright’ning
Us by their example awed.

Dimming light of later ages
Fast forgetting tree-born light
Or their glorious end forgetting
Losing fast our godly sight
In despair of His begetting
Thinking we have lost the fight

Our time’s heritage of hate
Ages of unending woe
Loss of wisdom, loss of seeing
Tattered banners circling go
Forfeiting our very being,
Falcons return to the foe.

Fading light of heav’nly grandeur
Darkened towards the close of day;
Souls forgetting whom we’re signing:
Sacraments, yet grow we grey
Think our progress we’re refining,
But forgetting how to pray.

Darkness falls upon our brothers
Hurling selves from heavenly height
Not as Jove of old decreeing
But their own destructive blight
Polypheman in their fleeing
Blinded by their own sad plight

Lost our view of right opinion
Lost in blustery winds our hearts
Lost while headlong rash we hurdling
Lost all sight of sun or stars
Lost while our blood space is curdling
Knowing not where we’ve begun

One the light beyond all others
Truth who never dims nor fades
Rising high and never setting
So ascended life he trades
Goodness towards whom all inclining
Beauty find as hell he raids.

Darkness death and death’s dominion
Die before this shining light
Who, our lowly form assuming,
Assume us to him and give back sight
To all on earth who not presuming
Knowledge seek this sun so bright.

Love,
Matthew

Baptism of the Lord, Christmastide, Liturgy

Baptism of the Lord


-“Baptism of Christ”, Domenico Tintoretto (son of Jacopo; also known as Domenico Robusti), after 1588

“Christ is bathed in light; let us also be bathed in light. Christ is baptized; let us also go down with Him, and rise with Him.

John is baptizing when Jesus draws near. Perhaps He comes to sanctify his baptizer; certainly He comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; He who is spirit and flesh comes to begin a new creation through the Spirit and water.

The Baptist protests; Jesus insists. Then John says: I ought to be baptized by You. He is the lamp in the presence of the Sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of Him Who was adored in the womb, the forerunner and future forerunner in the presence of Him who has already come and is to come again. I ought to be baptized by You: we should also add, and for you, for John is to be baptized in blood, washed clean like Peter, not only by the washing of his feet.


-“The Baptism of Christ”, Jacopo Tintoretto (born Jacopo Comin, father of Domenico; also known as Jacopo Robusti), circa 1580

Jesus rises from the waters; the world rises with Him. The heavens, like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to Him as to an equal, bearing witness to his Godhead. A voice bears witness to Him from heaven, His place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honor to the body that is one with God.

Today let us do honor to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom His every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of Him Who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendor, proceeding from the one God, in Christ Jesus our Lord, to Whom be glory and power for ever and ever. Amen.”

-SECOND READING, OFFICE OF READINGS, LITURGY OF THE HOURS of this day,
FROM A SERMON BY ST. GREGORY OF NAZIANZUS (ST. GREGORY NAZIANZEN), BISHOP
ORATIO 39 IN SANCTA LUMINA, 14-16, 20; PG 36, 350-351, 354, 358-359

Love,
Matthew

Liturgy

1/14/18 – 2nd Sunday in Ordinary time?

——– Forwarded Message ——–
Subject: Re: Jan 14 – 2nd Sunday in Ordinary time?
Date: Mon, 8 Jan 2018 08:56:02 -0600
From: Matthew McCormick <matthew.mccormick11@yahoo.com>
To: Patrick Gorman <Patrick.Gorman@madisondiocese.org>

Ohhhhhh, ROMAN THINKING!!!! Like St Paul’s “Roman Warmup” in ALL of his letters!!!!

Thank you very much. Very helpful. 2k yrs is SO fascinating to try and understand, little by little. It would take several lifetimes to become bored, if ever.

Thanks, again!! Happy New Year!!!

===================================================

On 1/8/18 8:42 AM, Patrick Gorman wrote:

Hi Matthew,

Good question!

The Ordinary Time calendar is quirky! Ordinary Time is counted in weeks rather than Sundays. So, the Sunday on which the Baptism of the Lord is celebrated takes the place of “the first Sunday in Ordinary Time” (even though it would never be called that). When the Baptism is celebrated on a weekday, as it is in the USA this year, there is no first Sunday, but simply a first week in Ordinary Time. Thus, Baptism of the Lord is connected to both Christmas and Ordinary Time. I like to think of it as a doorway from one season to another.

I hope this helps a bit.

Pat Gorman

Director of the Office of Worship
(608) 821-3080

Patrick.Gormanmadisondiocese.org

Patrick Gorman, DMA, has served the Diocese of Madison for 25 years.

[Pat Gorman has spoken and written extensively on numerous liturgical topics in our diocese and throughout the United States. He has written several articles for national publication and has given national presentations for such organizations as the National Association of Pastoral Musicians and the National Catholic Partnership on Disability. He served on the national board of directors for the Federation of Diocesan Liturgical Commissions (FDLC) and he chaired the standing committee for liturgical arts and music.

He moved to Madison for doctoral studies in choral conducting at the University of Wisconsin-Madison and he was awarded the degree of Doctor of Musical Arts in 1994. He also is a graduate of the College of Wooster (Ohio) and the University of Notre Dame. Prior to moving to Madison, he worked as director of music and liturgy at Christ the King Catholic Church in South Bend, Indiana. He has served as a member of the music faculty at both the University of Notre Dame and Edgewood College. He lives in Madison with his wife and two daughters. ]

—–Original Message—–
From: Matthew McCormick [mailto:matthew.mccormick11@yahoo.com]
Sent: Sunday, January 07, 2018 3:32 PM
To: Patrick Gorman
Subject: Jan 14 – 2nd Sunday in Ordinary time?

Mr. Gorman, my liturgical calendar shows Jan 14 2018 as the 2nd Sunday in Ordinary time. Ordinary Time begins after Evening Prayer on the Feast of the Baptism of the Lord (January 8, 2018). How can Jan 14 be the 2ND Sunday in Ordinary time, please? Where did the 1ST Sunday in Ordinary time go, please? Thank you.

===================================================

CATHOLIC CHURCH LITURGICAL CALENDAR 2017– 2018

The Season of Advent begins four Sundays before Christmas (December 3, 2017) and ends after the mid‐afternoon prayer on Christmas Eve (December 24, 2017).

The Christmas Season begins with Evening Prayer on Christmas Eve (December 24, 2017) and ends with Evening Prayer on the Feast of the Baptism of the Lord (Monday, January 8, 2018).

Ordinary Time begins after Evening Prayer on the Feast of the Baptism of the Lord (January 8, 2018) until Ash Wednesday (February 14, 2018).

The Season of Lent begins on Ash Wednesday (February 14, 2018) and ends with the Celebration of the Evening Mass of the Lord’s Supper on Holy Thursday (March 29, 2018).

The Paschal Triduum begins on Holy Thursday with the Evening Mass of the Lord’s Supper (March 29, 2018) and ends with Evening Prayer on Easter Sunday (April 1, 2018).

The Easter Season begins on Easter Sunday (April 1, 2018) and ends with Evening Prayer on the Solemnity of Pentecost (May 20, 2018).

Ordinary Time begins after Evening Prayer on the Solemnity of Pentecost (May 20, 2018) and continues until Evening Prayer of the First Sunday of Advent (December 2, 2018).

http://cmvic.net/liturgical‐calendars

Apologetics, Christmastide, Evangelical, Liturgy

“Those Catholic Men”…Reflections on Christmas from a convert to Catholicism


-by Mr. Jason Craig

“G.K. Chesterton once said, “There is no more dangerous or disgusting habit than that of celebrating Christmas before it comes… It is the very essence of a festival that it breaks upon one brilliantly and abruptly, that at one moment the great day is not and the next moment the great day is.”

As a convert to The One True Faith from American Consumerism and American Protestantism, I am yearly amazed at the wisdom of the Catholic liturgical calendar.  When entered in to, it purifies and constantly prepares us to meet God by helping us meet God in sacred time and in sacramental reality.  When the spirit of the liturgy is alive, so is the festive heart.  True feast days, after all, are only really still kept by Catholics.  All other attempts at celebrating something come and go as they are “proclaimed” into existence by some so-called authority, only later to morph into a bargaining chips in public school and bank calendars (do we get MLK day off or Presidents Day?).  Along with bargaining chips, of course, they are also bones tossed to various groups, but are forgotten unless candy and card companies see a penny worth picking up – Mother’s Day was a winner in this regard, although I wish national dairy month would be more popular.

Catholics keep feasts because we are by nature festive people.  We have not only reason to celebrate, but the sacramental and mystical connection to the thing itself, meaning we don’t try to conjure up feelings of festivity but reflect reality in the form of festivity, living with open eyes in a good world made and redeemed by a good God.  True festivity, in other words, only belongs to those connected to the Divine.  Holidays “proclaimed” by secular authorities for secular ends will always fail to be truly festive and will slip into meaninglessness that is grotesquely rescued only by consumerism or the brute force of special interest.  As Josef Pieper said, man “can make the celebration, but he cannot make what is to be celebrated, cannot make the festive occasion and the cause for celebration.”  Which is why “we encounter artificial holidays” which ultimately leads a man to hopelessly hope he “is able to bring about his own salvation as well as that of the whole world.”[1]  God saves us from our futile attempts at manufacturing meaning, and those living in the gift of salvation are festive in it.

When speaking of true festivity Pieper is, of course, presuming the living of the True Faith, not like men that keep superficial piety.  “They will preserve all the outward form of religion, although they have long been strangers to its meaning (2 Tim 3:5, Knox).

So, as Chesterton said, we don’t celebrate Christmas before it happens, whipping ourselves into sentimental and consuming frenzies that conjure “Christmas spirit” by brute force and endless ditties, but celebrate it after it “happens” liturgically, at the true Christ-Mass.  Our festivity is a response to a reality we encounter in the Christ-mass.  In fact, to see how serious we take this “moment” when Christmas “happens”, we start the party at the precise moment it becomes liturgically possible – at midnight Mass.  Then (and only then) do we begin both the octave of Christmas, which is the liturgical “time-stop” when we rest for 8 days in the 1 day of Christmas, but then we have the “season” up to Epiphany generally, although the spirit of it has been over the years extended all the way to Candlemas on February 2nd.

Consider how different this is from the world’s “celebration” of Christmas, and Protestants as well who, like the malls, “do” Christmas before Christmas.  The local Protestant radio channel where I live starts Christmas music as close to Thanksgiving as possible, singing songs and offering commentary as if it were already Christmas.  It’s awkward.  It hasn’t happened.  Anyone that has had a baby knows that the lead up is preparation, and only after the fact of birth do you live in a way proper to, well, after the fact of birth.  It can feel nice to act like its Christmas before Christmas, but nicety is far from festivity.  Of course the stores love this because each year they can just “extend” the “season” earlier and earlier so as to get us to spend more.  I think with each “extension” backwards it makes it harder to rest in the peace of Christmas afterwards.

This whole charade has the effect of a cheap bottle rocket.  It feels like its going to be big, but it really just shoots into the air with some sparks and noise (this is the “season” before Christmas that is actually Advent), and then it #pops# with some bigger sparks and a bang, but then is over quickly, in a flash, with an air of disappointment.  Before Catholicism December 26th always felt like a metaphysical hangover – like I was supposed to still be excited, but it’s all just sort of over.

Compare this to the truer celebration of Christmas, the reflection of and response to the encounter with Christ.  Prior to the arrival of the King there is a season of preparation and reckoning where one must deal with the fact that his heart is attached to this world and not well prepared for the coming salvation.  Done well this will temper the consumerism that rises so incessantly from early November through Christmas.  Then the day comes and we burst forth into a series of Masses and feasts that draw our minds to the paradox – the sign of contradiction –the King that has arrived to rule in ways man does not understand.  We get the baby Jesus, then St. Stephen’s stoning, Holy Innocents, Thomas Becket, the Epiphany – and more!  It’s a whirlwind of the reality of faith.  Then we are allowed to rest in this through a season, as it slowly recedes from us.

This type of celebration is more like a large wave on a hot day.  You may see it coming and brace for it, desiring its refreshment but knowing it could be more than you’re ready to handle, but then it hits you with the immensity of what it is, and then it slowly recedes back from where it came – the ocean of God’s mercy –drawing you a little closer to the Source each time it hits.  Or so it should.  (My wife said she didn’t like the analogy because she’s scared of waves, but I think a little fear could help us avoid artificiality in Christmastide.)

The bottle rocket just ends.  It’s over when it’s over.  Nothing shows from it, except maybe some paper trash left on the ground, and an occasional burnt finger.  This is the “artificial” festivity Piper warns us of and the “danger” Chesterton mentions.  The wave of Catholic Christmas, however, hits us hard, but then pulls us back to the place it came from.  It’s not easy, but it’s good.  Christmas, celebrated in the proper context of Catholicism, can knock us over.  For a sinner like me, I need that liturgical weight to hit me and draw me in.

Remember, we’re not done yet.  Keep the party going.”

Love, & Merry Christmas, still,
Matthew

Christmastide, Christology, Epiphany, January, Liturgy

Epiphany of the Lord

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – I recognize in You, O little Jesus, the King of heaven and earth; grant that I may adore You with the faith and love of the Magi.

MEDITATION

“He whom the Virgin bore is acknowledged today by the whole world…. Today is the glorious Feast of His Manifestation” (Roman Breviary). Today Jesus shows Himself to the world as God.

The Introit of the Mass brings us at once into this spirit, presenting Jesus to us in the full majesty of His divinity. “Behold the sovereign Lord is come; in His hands He holds the kingdom, the power, and the empire.” The Epistle (Isaiah 60:1-6) breaks forth in a hymn of joy, announcing the vocation of the Gentiles to the faith; they too will acknowledge and adore Jesus as their God: “Arise, be enlightened, O Jerusalem: for thy light is come…. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising…. All they from [Sheba] shall come, bringing gold and frankincense, and showing forth praise to the Lord.” We no longer gaze upon the lowly picture of the shepherds at the manger; passing before us now is the resplendent procession of the Wise Men from the East, representing the pagan nations and all the kings of the earth, who come to pay homage to the Child-God.

Epiphany, or Theophany, means the Manifestation of God; today it is realized in Jesus who manifests Himself as God and Lord of the world. Already a prodigy has revealed His divinity—the extraordinary star which appeared in the East. To the commemoration of this miracle, which holds the primary place in the day’s liturgy, the Church [formerly added] two others [which She now celebrates separately]: the changing of water into wine at the wedding feast of Cana, and the Baptism of Jesus in the Jordan, when a voice from heaven announced, “This is My beloved Son.” The Magnificat Antiphon [still] says, “Three miracles adorn this holy day”—three miracles which should lead us to recognize the Child Jesus as our God and King, and to adore Him with lively faith.”

COLLOQUY

“O Jesus, I adore You, for You are the Lord my God. “For You, my Lord, are a great God, and a great King above all kings. For in Your hand are all the ends of the earth, and the heights of the mountains are Yours. For the sea is Yours, and You made it; and, Your hands formed the dry land…. We are the people of Your pasture and the sheep of Your hand” [cf Psalm 95]. Yes, O Jesus, I am one of Your lambs, one of Your creatures; and I am happy to acknowledge my nothingness in Your presence, and still happier to adore You, O lovely Infant, as my God and my Redeemer. O that all nations would acknowledge You for what You are, that all might prostrate before You, adoring You as their Lord and God!

O Lord, You can do this. Reveal Your divinity to all mankind, and just as once You drew the Magi from the East to You, now in like manner unite all peoples and all nations around Your manger.

You have shown me that You want my poor cooperation in order to bring about the coming of Your Kingdom. You wish me to pray, suffer, and work for the conversion of those who are near and of those who are far away. You wish that I, too, place before the manger the gifts of the Wise Men: the incense of prayer, the myrrh of mortification and of suffering borne with generosity out of love for You, and finally, the gold of charity, charity which will make my heart wholly and exclusively Yours, charity which will spur me on to work, to spend myself for the conversion of sinners and infidels, and for the greater sanctification of Your elect.

O my loving King, create in me the heart of an apostle. If only I could lay at Your feet today the praise and adoration of everyone on earth!

O my Jesus, while I beg You to reveal Yourself to the world, I also beseech You to reveal Yourself more and more to my poor soul. Let Your star shine for me today, and point out to me the road which leads directly to You! May this day be a real Epiphany for me, a new manifestation to my mind and heart of Your great Majesty. He who knows You more, loves You more, O Lord; and I want to know You solely in order to love You, to give myself to You with ever greater generosity.”

Love & epiphany of Him,
Matthew