Advent Week Four

4th Sunday of Advent
A cycle

Reading 1. Isaiah 7: 10-14
Reading II. Romans 1: 1-7
Gospel. Matthew 1:18-24 (the virgin shall conceive).

In one of his epistles St. Paul said that his brother Jews wanted or needed signs before they could believe. He, of course, had received a great sign himself when the Risen Lord Jesus appeared to him on the road to Damascus. We are no different from the Jews of the time of Christ. In fact, in today's world we probably require signs even more than they did. Unless something extraordinary happens, it is hard for us to believe.

On this last Sunday of Advent the first reading is about a sign. The ruler, Ahaz, is told by Isaiah, the prophet, to ask for a sign. When Ahaz refuses to make such a demand of the Lord, Isaiah gives him a sign anyway. It is the famous prophecy:

Therefore the Lord himself will give you this sign:
the virgin shall conceive, and bear a son,
and shall name him Emmanuel.

Although these prophetic words were spoken more than 600 years before the birth of our Lord, St. Matthew clearly sees their fulfillment in today's gospel. He even quotes the passage from Isaiah and tells us that the story involving Mary, and Joseph, and the Child was meant to fulfill the prophecy. However, instead of naming the Child, "Emmanuel" the angel who appeared to Joseph instructs him to name the child, Jesus or Jeshua.

What is the signifiacance of these names? We know that throughout their history the Jews have been reluctant to use the name of God. Whether this was due to reverence, awe, or fear is hard to say. It is hard for us to imagine this attitude today, but if we think of the way in which we would hesitate to call a respected teacher by their first name, we can get a little sense of their feelings.

Instead of naming God, they chose to refer to His activity in the world. Thus the word, "Jesus" literally means, as Matthew tells us, God saves. Similarly, the name, Emmanuel, means God is with us. The birth of the Child will mean that God has entered our world in a special way. He will become one of us and from that day forward we will be able to call Him by his real Name, and even call Him brother. He can no longer be viewed as distant or unapproachable. We cannot imagine Him as some angry old man in the skies waiting to throw lightning bolts at us when we step out of line. God is Love, and Love comes into the world at Christmas.

Just like th Jews of yesteryear we too need signs. Maybe there is nothing special about them. Maybe we just fail to recognize them. Maybe, we can just point to the signs expressed in Charley Brown's Christmas song.

Christmas time is here.
happiness and cheer,
fun for all that children
call their favorite time of year.

Snowflakes in the air,
carols everywhere,
olden times and ancient rhymes
and love and dreams to share.

Sleigh bells in the air,
beauty everywhere,
yuletide by the fireside
and joyful memories there.

Christmas time is here;
we'll be drawing near;
oh that we could always see
such spirit through the year,
such spirit through the year.

Merry Christmas.

Advent Week Three

3rd Sunday of Advent, A cycle

Reading 1. Isaiah 35: 1-6a, 10
Reading II. James 5: 7-10
Gospel. Matthew 11: 2-11 (none greater than John the Baptist).

In earlier times the third Sunday in Advent was known as "Gaudete Sunday" because the entrance prayer or "Introit" began with the Latin words, "gaudete in domino semper." Translated the phrase means "rejoice in the Lord always." Today, as it has always done, the Church injects an element of joy into the penitential season of Advent. In many churches the priest will put aside the purple vestments which signify sorrow and penance, and put on rose colored vestments, a symbol of joy. The Church is asking us to look ahead to the glory of the coming of the Savior on Christmas.

Certainly, the reading from the prophet Isaiah strikes an upbeat and exultant note. He sees the dry parched earth blooming with new life. He uses words like glory and splendor to describe the once barren land. Men will also be transformed by the Lord. Hands will be strengthened; and weak knees will become firm. To the fainthearted, he says, "Be strong, fear not! Then Isaiah proclaims the famous words which are echoed in today's gospel.

Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.

Isaiah and John the Baptist are the two great prophets associated with Advent. Last week we saw John in the midst of his mission to prepare the way of the Lord. John had said that, "the one who is coming after me is mightier than I. I am not worthy to carry his sandals." These words were from chapter 3 of Matthew's gospel and were spoken at the beginning of our Lord's public life.

Since that time a lot has happened. By the time we get to today's reading from chapter 11 of Matthew's gospel, Jesus has himself been baptized by John, given the Sermon on the Mount, worked many miracles, and called His own disciples to His side. This is why Jesus, in answer to John's question, "are you the one who is to come?" repeats the words of Isaiah about the blind, the lame, the deaf and the poor. By this time John is in prison, his mission over, and he is soon to be executed.

John had said that he wasn't worthy to carry our Lord's sandals, but Jesus claims that John is the greatest of all the prophets. In fact, our Lord says that "among those born of woman there has been none greater than John the Baptist."

It's common for religious artists to portray John as kind of a strangely dressed wild man shouting at people in the desert. Yet a little later in this chapter of Matthew's our Lord makes the startling claim that " it was toward John that all the prophecies of the prophets and the Law were leading, and he, if you will believe Me, is the Elijah who was to return." The Jews believed that the coming of the Messiah would be preceded by the return of the great prophet, Elijah, who had been taken up into Heaven in a chariot of fire.

Perhaps this is the reason why Jesus takes time to reflect on John and his prophetic mission. After John's disciples had left to bring the good news back to him, Jesus "began to speak to the crowds about John." He asks them why they went out into the desert to see John. What did they expect to see. "A reed swayed by the wind?" "Someone dressed in fine clothing?" He asks them the same question that He asks all of us this Advent. "Then why did you go out." What are we looking for?

Here we are only two weeks before Christmas. What are we looking for this season? What do we want for ourselves and our loved ones this Christmas? Why are we going out to the malls and the shopping centers? Aren't we all trying to find happiness? Aren't we all trying to cast away fear and darkness and bring some joy and light into our lives? Look at the way we light up our houses, look at the music we hear coming over the radio.

I've just read an article by a man who is a well known lecturer, TV personality, and author. He has a beautiful wife and son and is extremely successful. Yet he wrote, "I am almost 60. Time flies and it scares me. I don't want to die. I like being in good health. I don't want to be sick and have wires and tubes and scalpels in me. I like having enough money. I don't want to be old and poor. I sat in my car...shivering in fear. And then it struck me. I spend too darned much of my life in fear. I always have. You can't imagine how much of my life I have thrown away by being a slave to fear."

Today's second reading is an excerpt from the Letter of St. James. We rarely encounter the letter of St. James in our Sunday readings but this short epistle should be required reading for all of us this season. James calls upon us to put away fear. He echoes the words of Isaiah.

Make your hearts firm,
because the coming of the Lord is at hand.

He tells us to be patient, and not to complain. This is good advice in any season. We live in the richest society on the face of the earth; even our poor are better off than billions of people on the rest of the earth. Yet our newspapers and television tell us that there is so much unhappiness and complaining in our society. Today, however, let us look forward to the coming of our Lord on Christmas and put away our fears.

Gaudete! Rejoice in the Lord always.

Immaculate Conception

This image of the Immaculate Conception is from Our Lady of Assumption Church in Fairfield Connecticut. It dates to 1939 when the Church was originally constructed.

It depicts the traditional image of the Immaculate Conception. It is the Woman from the Book of Revelation, clothed with the Sun, with stars in her crown, and standing on the crescent Moon. See the following for a discussion of the doctrine and its meaning.



The Immaculate Conception

On December 8, 1854, Pope Pius IX promulgated the doctrine of the Immaculate Conception of the Blessed Virgin Mary. The Pope did not declare this doctrine out of the blue. It was promulgated only after years of study on his own part and on the part of learned scholars; centuries of debate among some of the greatest theologians in the Church; and almost a millennium of popular devotion to Mary on the part of the Church faithful. It dates from 1939 when the Church was originally constructed. It is the traditional image of the Woman from the Book of Revelation with

Although immediately accepted by the faithful, the doctrine was a source of controversy in the time of Pius IX and today remains an obstacle to ecumenical efforts. Before we can discuss the doctrine and its meaning we have to clear up a basic misconception. The Immaculate Conception does not refer to either the conception of Jesus in Mary's womb or the subsequent birth and delivery of Jesus. In other words, it should not be confused with the virgin birth. Nor does it refer to Mary's own birth. She herself was begotten like any other child. Simply, the doctrine affirms the preservation or freedom of Mary from original sin from the first moment of her conception.

To understand the meaning of the doctrine we have to examine the concept of original sin even though in our time the notion of sin, especially original sin, has fallen into disfavor. Today the only sin our culture seems to recognize is smoking. Concurrently, the very notion of evil has fallen into disfavor. Until the September 11, 2001 tragedy
the only people we were likely to recognize as evil were Nazis or people who behaved like Nazis. For our purposes then let us use the word imperfect rather than sin or evil. Instead of calling ourselves sinful or evil, let's just think of ourselves as imperfect.

To say that we have not been preserved from original sin means that all of us are merely imperfect--something few of us would deny. Where did this notion come from? Theologians and philosophers throughout history have tried to deal with humankind's imperfection. Some have called it the problem of evil. You can pick up a newspaper on any given day and never fail to be shocked by the evil in the world. War, terrorism, murder, rape, sexual abuse, theft of all kinds, lying and deceit on every level of society, all confront us daily. Where does it come from? Who or what is responsible for the world's imperfection or evil?

It is safe to say that in the Judeo-Christian tradition the origins of evil were to be found in each of us. As Shakespeare said, the fault lies in us, not in our stars. In this tradition it is clearly understood that there is something wrong with our nature. Although created in a state of perfection or good (another word for perfect is good), mankind has fallen into a state of imperfection.

In the story of Adam and Eve we find an attempt to explain the problem of evil. God is good; God is perfect; and His creation had to be good. It had to be perfect. Yet, when the biblical authors composed the Book of Genesis they lived in a world as full of evil and imperfection as ours. And so we have the story of the temptation and fall of our first parents to explain how we have all inherited a fundamental flaw, a kind of genetic defect. It had to come from our first parents because it is observable in all of us.

Long before Sigmund Freud wrote of the "ego" and the "id" and the psychic warfare that goes on in all of us, biblical authors like St. Paul and St. James alluded to this "psychomachia" and called it the source of all evil. What are the effects of this psychic or spiritual warfare? Basically, we have a divided nature--we lack integrity in the true sense of the word. We have knowledge of both good and evil. We can admire Mother Teresa but at the same time know that we are capable of understanding and committing the worst crimes that we read of in the newspapers. There but for the grace of God go we!

What is the cure for our imperfection? How can we attain perfection? As the song says, "We've got to be taught.” We've got to be taught not to hate and fear but to love and trust. Our first teachers are our mothers and fathers; then our extended families; then our customs and traditions, chief of which is our religion with its guidelines or warnings
which we often mistake for rules and regulations; and then our governments and their laws that are supposed to keep us at peace with one another. This is why these institutions are so important and why when they become corrupted or perverted there is literally "hell to pay." Jesus always called himself teacher and promised that if we would follow Him, peace would be with us.

A few hundred years ago this Judeo-Christian tradition of original sin came under serious attack during the period known as the "Enlightenment" that immediately preceded the French Revolution. Philosophers during that period came to believe that human nature was perfect, that man had begun as a kind of "noble savage" who had become corrupted by human social institutions.

For the intellectuals and the revolutionaries who followed the teachings of the Enlightenment the source of evil was not in man but in institutions like motherhood, fatherhood, the family, religion, government, and the rule of law. In particular, they singled out the Catholic Church with its sacramental system, especially the Sacrifice of the Mass. They sought to destroy these institutions and build a new perfect society which they believed would be based on reason rather than on custom, superstition, and ignorance. Despite over two hundred years of horror and bloodshed these "enlightened" ideas live on today, and those institutions that are the sole protector and defender of mankind are still under attack by those who cannot accept the idea of original sin.

Ironically, those who do not believe in original sin unwittingly believe that they and the rest of mankind must have been conceived immaculate. The only person that they will not allow to have been immaculately conceived is Mary. On the other hand, for those who do believe in original sin and accept its corollary, the need to attain perfection or redemption, Mary is the Immaculate Conception.

If we view Mary in this way then her role takes on new meaning. The Church has always regarded her as the new Eve free from the knowledge of evil. We believe that through God's grace she was created without that fatal division in her being. She had integrity and she knew inner peace not war. This is why the angel at the Annunciation called her full of grace. This is why her assent at the Annunciation was so meaningful. She who through her nature could know no pain or suffering was asked to experience all the pain and suffering that a mother could know. At the Presentation Simeon said to her that this day "your soul a sword shall pierce." Since we've also forgotten the meaning of the word "soul" today, modern translations say that her "whole being" would be severed. Imagine a person created without flaw or imperfection living among us.

In the Gospels the Apostles represent us with all of our faults and failings. Some were silly, some were vain, some doubted and disbelieved, and even St. Peter denied the Lord three times. They were what we are. When the Church proclaimed the doctrine of the Immaculate Conception, however, it was saying that Mary is what we once were and could be again through the grace of her Son, Jesus.

Advent Week Two

+ 2nd Sunday of Advent
A cycle

Reading 1. Isaiah 11: 1-10
Reading II. Romans 15: 4-9
Gospel. Matthew 3: 1-12 (John the Baptist appeared).

Today's first reading comes from the prophet Isaiah. In fact, all the Old Testament readings in Advent come from Isaiah. He along with John the Baptist are the voices of Advent. Today's reading contains perhaps the most colorful and famous passage found in all of the prophetic writings. It is the story of the "peaceable kingdom" where

the wolf shall be a guest of the lamb,
and the leopard shall lie down with the kid...

Now we usually think of the prophets as foretelling the future, and it is true that Isaiah presents us with a picture of a new world to come. However, the special talent of the Old Testament prophets was their ability to describe with brutal accuracy the wrongs of their own day.

If we listen carefully, we can see that Isaiah is contrasting the rule of the future King with the actual state of things in his own time. He complains that people, especially those in authority, judge things solely by appearances and not by principle or justice. They make up their minds by hearsay. Neither the poor not the land's afflicted receive justice or mercy. The ruthless and the wicked prevail. If the future King will rule with justice and faithfulness, it is clear that the present rulers do just the opposite.

As a critic of his own times, Isaiah gives us an introduction to the great New Testament prophet, John the Baptist. In today's gospel, St. Matthew tells us that Isaiah's famous lines refer to John.

A voice of one crying out in the desert,
Prepare the way of the Lord,
make straight his paths.

Like Isaiah, John is a critic of the leaders of his own time. Although people were coming from all over to be baptized in the Jordan, John lashes out at the Pharisees and the Sadducees, the leaders of the Jews, for their hypocrisy. Archaeologists tell us how important ritual bathing or baptism was to the Jews at the time of Christ. The frequent washings were not just to cleanse the body, they were also meant to purify the soul.

When the Pharisees and Sadducees come to John's baptism, he calls them a "brood of vipers" because they have no true repentance for the wrongs they have done. They think that it's enough to go through the ritual washing of the body without a thought to a subsequent change of their behavior. He tells them that their status as leaders of the community and descendants of Abraham means nothing unless they "produce good fruit as evidence of ... repentance."

What is good fruit? We can go back to Isaiah's list. We should not judge others merely by appearances. We should avoid deciding merely by hearsay. We should treat those less fortunate than ourselves with fairness and compassion, and not take advantage of them because of their circumstances. We should avoid ruthless and wicked behavior. Is our society any different than Isaiah's?

When John speaks of repentance, he is talking about looking over our lives and taking stock of who we are and where we are going. Advent is a perfect time for us to do so. It is the beginning of a new year so to speak. For centuries the Church has advised us to examine our conscience. In particular, such a review might examine a dominant fault and work on ways to correct it, or it might consider a particular strength or virtue and consider ways to increase it.

Even though the phrase may sound strange to us today, the idea is not outmoded. At the end of each year business people are advised to look back on the past year and consider what worked and what didn't work. They spend hours examining their strengths and weaknesses. For the upcoming year they are urged to prepare a business plan where they will work on developing their strengths and overcoming their weaknesses.

Athletes do the same thing. Every week coaches spend hours examining game films to see what they did right and what they did wrong. Whole practices are devoted to making the necessary corrections and incorporating them into next weeks game plan. Why do we spend so much time preparing for games but so little time preparing for the game of life?

When it comes to the most important things in our own lives we fail to examine our conscience? As the old saying goes, people don't plan to fail, they fail to plan. What did we do wrong last year? How did we hurt ourselves and our loved ones? Can we begin now to rid ourselves of bad or destructive habits?

On the positive side what strengths or virtues do we possess? What can we do to build spiritual muscle memory so that good behavior becomes easy and natural to us? The word virtue merely means a good habit, while a vice is a bad habit. Now is the time to kick the bad habits and concentrate on the good. In today's reading from St. Paul's letter to the Romans he speaks of the quality of endurance. We are in this life for the long haul and must be prepared to go the distance.

The biggest criticism against Christians today is that we are no different than anyone else. Rather than being a light to the nations, the darkness in our society seems to be overwhelming us. We don't have to go about wearing our religion on our sleeve but in our homes, our schools, and in our businesses we should be producing good fruit. We don't need laws and judges to bring Christ back into Christmas. All we need is for Christians to act like Christians.