God With Us (Emmanuel)

GOD IS WITH US

The God of creation, of all things visible and invisible, and through whom all things came into being, is here.  Not in some symbolic, ethereal way, but real, 100% in the flesh, pouring all of his divinity into all of our humanity.  Since we were (and still are) powerless to fix our own broken, pitiful state, he has come as one of us (not like one of us...as one of us) to fix it himself for eternity and to offer us our share in the work in time.

The people who walked in darkness

have seen a great light;

Upon those who lived in a land of gloom

a light has shone.

You have brought them abundant joy

and great rejoicing;

They rejoice before you as people rejoice at harvest,

as they exult when dividing the spoils.

For the yoke that burdened them,

the pole on their shoulder,

The rod of their taskmaster,

you have smashed, as on the day of Midian.

For every boot that tramped in battle,

every cloak rolled in blood,

will be burned as fuel for fire.

For a child is born to us, a son is given to us;

upon his shoulder dominion rests.

They name him Wonder-Counselor, God-Hero,

Father-Forever, Prince of Peace.

His dominion is vast

and forever peaceful,

Upon David’s throne, and over his kingdom,

which he confirms and sustains

By judgment and justice,

both now and forever.

The zeal of the LORD of hosts will do this!

-Isaiah 9:1-6
  +AMDG+

From A Line of Sinners

As we begin the last week of Advent and the countdown to Christmas, in this post (originally from December 24, 2013), let's reflect on the significance of Christ choosing to count both the best and the worst of humanity among his ancestors.  Today's Gospel reading, Matthew's account of the genealogy of Our Lord (Mt 1:1-17) is packed with more than meets the eye


"For Jews demand signs and Greeks look for wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but those who are called, Jews and Greeks alike, Christ the power of God and the wisdom of God." (1 Corinthians: 22-24)

I once heard it said that, if you really want to know someone, you've got to know where they came from and where they're headed.  The only thing that could probably be added to that is the present.  Along with the past and future, you've got to know someone's here and now, to meet them in their present life circumstances.  To really enter into relationship, in particular the type of caritas or agape relationship that God calls us to, and that we are called to seek out in each other, there has to be a genuine interest in the heart, in seeking out what influences push and pull it, and a willingness to enter into the broken and ugly pieces that we all carry around with us.

This is one way I've been led to approach the the question, "Who is Christ?  Who is this man that we claim worship as God?"    We could spend an eternity exploring and reflecting on the person of the God-man, of mystery of Emmanuel (God with us) and, by his grace, one day we will...for eternity. After all, isn't that what heaven is about?  Isn't it about being immersed in the power of divine relationship, of perfect love incarnate, and of the unlimited truth, goodness, and beauty that we only catch fleeting and limited glimpses of during our walk in this valley of tears?  Isn't it living with full consciouness and perfect knowledge of the One who not only created us, but who loved us with such self-abandon that he lowered himself to give up his life, choosing mercy beyond justice so as not to leave us in the squalor and suffering of our sin?  If not I'm not sure that I would want any other idea of heaven, or any other God, at least for eternity.

As for there here and now, I'll  narrow it to the question of the Who of The Five W's: the person of Christ as One who came to enter into relationship with us and literally save us from ourselves, in the past, present, and future.  He took on a human identity without giving up his divinity so that we might know that, despite our frail humanity, we are no longer bound by the pain of our past, by our present circumstances, or by the future that we so often look into with both hope and fear because we are so powerless to control it.  By entering into our humanity, he literally bent time, condescending (lowering himself) to at once dwell with us as the fulfillment of the hope of our ancestors in faith, as leader and our constant companion on our life's journey, and to raise us to the intended dignity and show us the glorious destiny he has won for us and destined us for by his passion, death, and resurrection.

Past
In the December 16th reflection of Watch for the Light: Readings for Advent and Christmas, entitled Genealogy and Grace, Gail Godwin offers a reflection on Matthew's purpose in beginning his Gospel by recounting the genealogy of Christ (Matthew 1:1-17), and particularly his inclusion of people who were "...not necessarily the noblest or most deserving person[s] to carry out divine purposes."

For reasons unknown to us, God may select the Judahs who sell their brothers into slavery, the Jacobs who cheat their way to first place, the Davids who steal wives and murder rivals - but also compose profound and beautiful psalms of praise.

And what about the five women Matthew choses to include? Not a mention of Sarah or Rebekah or Rachel, the upstanding patriarchal wives of Israel.  Instead Tamar, a Cananite, who disguised herself as a prostitute and seduced her father-in-law Judah to get a son out of him.  And Rahab, another Cananite and a real prostitute this time.  And Ruth the Moabite, another outsider.  And Bathsheba, mother of Solomon, is named only as the wife of Uriah, whom King David had killed so he could marry her himself.  Every one of these women used as God's instrument had scandal or aspersion attached to her-as does the fifth and final woman named in the genealogy: Mary, the mother of Jesus, with her unconventional pregnancy.

Matthew's intent in highlighting these women is to make the point that Christ, who as God was able to plan and choose his own lineage, did so in a way that made a bold and profound statement: that he desired to come to us not with the appearance and glory of God (as he is and will return), but in the humility of a 100% human being with very much imperfect ancestors.  In doing so, took on our sin not by sinning himself, but by assuming the sins of the past and all time onto himself. At the same time, in choosing to singularly exempt Mary from this stain of sin, he reversed our trajectory from darkness and sin to light and redemption and prepared for himself a perfect flesh-and-blood tabernacle from which to enter into the world.  Christ chose to enter the nastiness, pain, and fear, and death of a fallen humanity rather than abandon us to the fate we deserved.  He chose love and mercy beyond justice.  Only God could plan that kind of entrance.

And that is where we are arrive at Christmas.  Light has pierced the darkness.  God with us has come into the world, to take the burden of our fallen and broken state onto himself, beginning with the past, because only he as God is strong enough and wise enough to rid us of it once and for all.

+AMDG+

What is Truth?

The collective chaos and insanity that seems to be casting its shadow over over the world has led me to to the thought: How does this come to be, that human beings are so willing, even eager, to cast aside the humanity of other people and, instead, to view them as objects that need to be destroyed? Why does the world seem to descending (as my pastor put it in his Sunday homily) descending into a "collective nervous breakdown?"  What first comes to mind is that humanity, as a whole, seems to be experiencing the same phenomenon that anyone might experience individually when their perception of reality, of who they are, who others are, and what the relationship between them ought to be becomes detached from what they actually are or ought to be. We are receiving the full prescription of idolaters, accounted by St Paul in his letter to the Romans (bold emphasis mine):

The wrath of God is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness. For what can be known about God is evident to them, because God made it evident to them. Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened. While claiming to be wise, they became fools and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes. Therefore, God handed them over to impurity through the lusts of their hearts for the mutual degradation of their bodies. They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen. Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper. They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents. They are senseless, faithless, heartless, ruthless. - Romans 1:18-31

Originally Posted July 18, 2011

What is Truth?

Those three words, asked of Jesus by Pilate as he stood falsely accused (cf. John 18:38), reverberate through history.  They seem to be amplified today, at a time when so many in our culture searching for the answer without finding it, or worse, have given up asking the question altogether.  Despite the temptation to give up in the face of what seems to be so much diversion and misinformation, the question has to be asked and cannot be avoided, for Truth cannot be found unless it (He) is sought with sincerity of heart.  The greatest danger lies when the seeker asks the question as a "loaded" question, with unmovable skepticism, and refuses to believe that it can lead to any answer other than that it is unanswerable.

The question, and the scene that surrounds it, are the centerpiece of the Pope's discussion in Chapter 4.  He begins the chapter by reflecting briefly on the prerequisite condition of freedom, that eventually leads into the deeper discussion:

The participation of everyone in power is the hallmark of freedom.  No one is to be merely the object of rule by others or only a person under control; everyone ought to be able to make a voluntary contribution to the totality of political activity.  We can all be free citizens only if we all have a genuine share in decision making.

So, to be truly free, we must all be able to contribute our "two cents," and know that our opinions are heard, weighed, and valued.  But being free in the sense of society does not mean being free to act on whatever whim we choose.  That freedom itself has to be anchored, grounded in something:

...the freedom of the individual to order his own life is declared to be the real goal of societal life.  Community has no value whatever in itself but exists only to allow the individual to be himself.  However, if the individual freedom...as the highest goal lacks contents, it dissolves into thin air, since individual freedom can exist only when freedoms are correctly ordered.

So our freedom must be ordered, or oriented, toward something in order to have meaning.  But, if we have billions of people, each a sovereign, what common goal or purpose can their freedom all be oriented toward?  Probably the most common and widely accepted answer is the "common good" (i.e. the best possible opportunity for each individual to reach their full human potential, not to be confused with the collective good of society at large). But even the "common good" of man remains vague and has to be further defined and grounded.

When it comes to evaluating the ultimate goal of a democratic form of government, digging deeper into the meaning of the common good leads to one of two positions.

1. First, the radical relativistic position, which makes the governing activity itself the highest source of good, by replacing the historical, Christian concept of good and goodness with the idea that will of the majority ultimately decides and comes to occupy the position of "truth."  This is the secular-humanistic view, and is the basis of pure democracy.

2. Second, the "truth first" argument that, to quote the Holy Father, "truth is not a product of politics (the majority) but is antecedent to political activity and sheds light on it.  It is not praxis that creates truth but truth that makes praxis possible." This is the Christian view, and is the foundation of the republican form of government that began to be explored even before the time of Christ by Plato and Aristotle, where certain preexisting realities (what our Founders referred to as inalienable rights) set boundaries on the power of the state, which derives its power, in turn, from the consent of the people.

In his conclusions, the Pope notes that, in order to properly fulfill its role of regulating society the state must "[create] a balance of freedom and good things that allows each individual to lead a life worthy of man." This requires some power to guarantee the law, but it must remain clear that the government must use its power to "safeguard the rights of each individual and the welfare of all.  It is not the task of the state to create mankind's happiness, nor is it the task of the state to create new men. It is not the task of the state to change the world into paradise--nor can it do so."

The bottom line is that, to preserve freedom grounded in truth, that state must "receive from outside itself the essential measure of knowledge and truth with regard to that which is good."  Further,

According to Maritain, the primary right of a people to govern itself can never become a right to decide everything.

This reality--the clashing of  two opposing views--plays out briefly and dramatically in the exchange between Christ and Pilate.  Referring to the German scholar Heinrich Schlier, who wrote against groups within the Protestant churches who cooperated with the buildup of National Socialism, the Holy Father notes that, according to Schlier,

...although Jesus in his trial acknowledges the judicial authority of the state represented by Pilate, he also sets limits to this authority by saying that Pilate does not possess this authority on his own account but has it "from above" (19:11).  Pilate falsifies his power, and...the power of the state, as soon as he ceases to exercise it as the faithful administrator of a higher order that depends on truth.

Jesus didn't comment on which specific form of government would best serve the needs of man and society, but he did lay out, in this exchange, what a government--no matter what its form--could never do.  It could never take the place of God or supplant his truths with the will of a fallible majority.  The minute it seeks to do so, and attempts to eliminate him from the position of ultimate authority, it loses any legitimate claim of power.

+AMDG+

Why We Call Friday "Good"

(Originally posted April 3, 2015)

Yet it was our infirmities that he bore,
our sufferings that he endured,
while we thought of him as stricken,
as one smitten by God and afflicted.
But he was pierced for our offenses,
crushed for our sins;
upon him was the chastisement that makes us whole,
by his stripes we were healed.
We had all gone astray like sheep,
each following his own way;
but the LORD laid upon him
the guilt of us all.

(Is 53:4-6)

It is accomplished.

(Jn 16:30)