Memorial of Saint Basil the Great and Saint Gregory Nazianzen, bishops and doctors of the Church
(I John 2:22-28; John 1: 19-28)
Mere mention of “anti-Christ” raises the specter of consummate evil – the devil branded “666” coming to menace the whole world before Christ appears in glory. In the New Testament, however, the use of the terms conveys a less threatening figure. It only appears in four passages, all of which occur in the Letters of John and one of which we find in today’s first reading.
“Anti-Christ” in the Letters of John refers to anyone who refuses to accept Jesus as the Christ. They might be termed as well “against Christ” since they deny Christ’s coming in the flesh. Of course, the author of the letters finds these people subversive and despicable since they were once part of the Johannine community but have since followed the errant belief and may be leading others to follow suit.
Today we celebrate two great theologian saints, Basil and Gregory Nazianzen. They are apparently celebrated together because they were the best of friends. Perhaps more importantly here is that both wrote extensively to increase the understanding of the Blessed Trinity – how the Father and the Son have existed together with the Holy Spirit from the beginning of time and how Christ and the Spirit were sent from the Father to redeem and glorify humankind.
Tuesday, January 1, 2013
Mary, the Holy Mother of God, solemnity
(Numbers 6:22-27; Galatians 4:4-7; Luke 2:16-21)
Scientists have reported significant medical benefits of infant circumcision. The procedure is said to reduce the risk of a large range of pathologies from the HIV virus to cervical cancer in sexual partners. These findings corroborate what was considered at the root of the practice in ancient Israel: the male foreskin is a center of impurity. The gospel today shows Jesus undergoing circumcision, but its emphasis is quite different than preventing disease.
Mary and Joseph have Jesus circumcised because they are pious Jews intent on obeying the prescriptions of Jewish law. The gospel of Luke portrays Mary as particularly intent on fulfilling the word of God. The angel Gabriel told her that the name of the child was to be named “Jesus” – a mandate that is duly carried out here. Mary also keeps all the happenings of Jesus birth in her heart because she knows that they are ordered by God’s command.
In Mary we have a grand intercessor and model. Everyone should feel free to bring his or her needs to this gentle woman. More than that, we should imitate throughout the new year both her contemplative spirit for all that occurs in life and her obedience to God’s commands.
(Numbers 6:22-27; Galatians 4:4-7; Luke 2:16-21)
Scientists have reported significant medical benefits of infant circumcision. The procedure is said to reduce the risk of a large range of pathologies from the HIV virus to cervical cancer in sexual partners. These findings corroborate what was considered at the root of the practice in ancient Israel: the male foreskin is a center of impurity. The gospel today shows Jesus undergoing circumcision, but its emphasis is quite different than preventing disease.
Mary and Joseph have Jesus circumcised because they are pious Jews intent on obeying the prescriptions of Jewish law. The gospel of Luke portrays Mary as particularly intent on fulfilling the word of God. The angel Gabriel told her that the name of the child was to be named “Jesus” – a mandate that is duly carried out here. Mary also keeps all the happenings of Jesus birth in her heart because she knows that they are ordered by God’s command.
In Mary we have a grand intercessor and model. Everyone should feel free to bring his or her needs to this gentle woman. More than that, we should imitate throughout the new year both her contemplative spirit for all that occurs in life and her obedience to God’s commands.
The Seventh Day in the Octave of Christmas
(I John 2:18-21; John 1:1-18)
For some Catholics the ponderous words of today’s gospel are quite familiar. These people were raised before the Second Vatican Council when the first fourteen verses of the passage were recited at the end of every mass. For this reason they are sometimes referred to as “The Last Gospel.”
The passage’s opening verses address the ancient controversy of whether Christ was really God. Some postulate that belief in Christ’s divinity contradicts God’s unity. The verses show how Christ, the Word, can be the one God yet exist in distinction from the Father: he comes from the Father yet not after the Father since he and the Father with the Spirit existed before time began when there was no before and after. The passage further relates that the Word actually took on human flesh to ground Christian belief not in hypothesis but in the deeds of an historical persona, Jesus of Nazareth.
Used as the gospel we read at the final mass of the year, the passage allows us to peak beyond the end of time while it reinforces the purpose of the Word becoming flesh. As Christ existed with the Father before time began, his work as human makes us God’s children so that we might exist with him, the Father, and the Spirit when time ends.
(I John 2:18-21; John 1:1-18)
For some Catholics the ponderous words of today’s gospel are quite familiar. These people were raised before the Second Vatican Council when the first fourteen verses of the passage were recited at the end of every mass. For this reason they are sometimes referred to as “The Last Gospel.”
The passage’s opening verses address the ancient controversy of whether Christ was really God. Some postulate that belief in Christ’s divinity contradicts God’s unity. The verses show how Christ, the Word, can be the one God yet exist in distinction from the Father: he comes from the Father yet not after the Father since he and the Father with the Spirit existed before time began when there was no before and after. The passage further relates that the Word actually took on human flesh to ground Christian belief not in hypothesis but in the deeds of an historical persona, Jesus of Nazareth.
Used as the gospel we read at the final mass of the year, the passage allows us to peak beyond the end of time while it reinforces the purpose of the Word becoming flesh. As Christ existed with the Father before time began, his work as human makes us God’s children so that we might exist with him, the Father, and the Spirit when time ends.
Friday, December 28, 2012
Feast of the Holy Innocents, martyrs
(I John 1:5-2:2; Matthew 2:13-18)
The word “Holy Innocents” this year will be mostly associated with the child victims of Sandy Hook Elementary School in Connecticut. The hearts of people the world over go out to their parents who like “Rachel weeping for her children” cannot be consoled “since they (are) no more.”
But because its carnage of innocent babes continues to mount, something must also be whispered about the depenalization of abortion whose anniversary will be commemorated shortly. In forty years the Supreme Court decision has led to the slaughter of around fifty million human lives in their initial formation in America. In many of these cases the parents weep in silence since they ultimately caused their own heartache.
Jesus is born to take away our tears. His law, written in the gentlest manner on our hearts, frees us from enslavement to the passion at the root of unwanted pregnancy. It is the rule of true love which undergoes sacrifice for the real good of all.
(I John 1:5-2:2; Matthew 2:13-18)
The word “Holy Innocents” this year will be mostly associated with the child victims of Sandy Hook Elementary School in Connecticut. The hearts of people the world over go out to their parents who like “Rachel weeping for her children” cannot be consoled “since they (are) no more.”
But because its carnage of innocent babes continues to mount, something must also be whispered about the depenalization of abortion whose anniversary will be commemorated shortly. In forty years the Supreme Court decision has led to the slaughter of around fifty million human lives in their initial formation in America. In many of these cases the parents weep in silence since they ultimately caused their own heartache.
Jesus is born to take away our tears. His law, written in the gentlest manner on our hearts, frees us from enslavement to the passion at the root of unwanted pregnancy. It is the rule of true love which undergoes sacrifice for the real good of all.
Feast of St. John, apostle and evangelist
(I John 1:1-4; John 20:1a.2-8)
In the first couple centuries after Christ, Christians had to contend with the heresy of Docetism. Finding incredible the apostles’ testimony that the Son of God became human, Docetists believed that he only had the appearance of a man but in reality remained a pure spirit. In the section from the Letter to John which we read today, the writer offers a striking rebuttal. “What we…touched with our hands,” the author says, “concerns the Word of life.”
Today we are challenged by the contrary heresy that Jesus was not God at all but only human. Proponents of this way of thinking acknowledge Jesus’ wisdom and goodness but do not think him worth one’s allegiance to death if necessary. According to these detractors, Jesus is just one in a series of many holy men and women including Buddha, Gandhi, and perhaps Mary Baker Eddy.
Some may be attracted to the contemporary rejection of the Christian claim of Jesus’ divinity as freeing faith from mythical elements. But we best not forget that holding it dismisses, in effect, our fellowship with the Father and the Son and, therefore, the promise of eternal life found in the Letter of John. Faithful Catholics will likewise not concur with the idea that Christian belief is mythical. Our reason is not only that such a stance takes away hope for eternal life but, more to the point, because it conflicts directly with the testimony of those, like John, who actually knew Jesus and have told us about him.
(I John 1:1-4; John 20:1a.2-8)
In the first couple centuries after Christ, Christians had to contend with the heresy of Docetism. Finding incredible the apostles’ testimony that the Son of God became human, Docetists believed that he only had the appearance of a man but in reality remained a pure spirit. In the section from the Letter to John which we read today, the writer offers a striking rebuttal. “What we…touched with our hands,” the author says, “concerns the Word of life.”
Today we are challenged by the contrary heresy that Jesus was not God at all but only human. Proponents of this way of thinking acknowledge Jesus’ wisdom and goodness but do not think him worth one’s allegiance to death if necessary. According to these detractors, Jesus is just one in a series of many holy men and women including Buddha, Gandhi, and perhaps Mary Baker Eddy.
Some may be attracted to the contemporary rejection of the Christian claim of Jesus’ divinity as freeing faith from mythical elements. But we best not forget that holding it dismisses, in effect, our fellowship with the Father and the Son and, therefore, the promise of eternal life found in the Letter of John. Faithful Catholics will likewise not concur with the idea that Christian belief is mythical. Our reason is not only that such a stance takes away hope for eternal life but, more to the point, because it conflicts directly with the testimony of those, like John, who actually knew Jesus and have told us about him.
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