Tag Archives: Son

The Cross and the Beatitudes

10th Week in Ordinary Time, Monday (Year I)

2 Corinthians 1:1-7; Matthew 5:1-12

A single teardrop from God could wash away the sins of the world, but the Father gave his only-begotten Son to the last drop of blood.

Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, who encourages us in our every affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God.

2 Corinthians 1:3-4

Our “Father of compassion” (2 Corinthians 1:3) is moved like a mother in the depths of her womb for her children. The Greek word for compassion (oiktirmos) translates the Hebrew word rachamim (from racham) in the Greek Septuagint, which means womb, tender love, mercy, and pity.1 God the Father sent the Son of his Eternal Womb into the womb of the Virgin Mother and Earth for the love of the world.

Our Father is also the “God of all encouragement” or “comfort” (paraklésis), a word that evokes the Holy Spirit, Comforter, and Paraclete (paraklétos).

Our Father who sent his Son and Spirit into the world is indeed a God of compassion and comfort, taking humans by surprise. 

Why not a God of sophia (wisdom) in the heights of heaven, an object of pure contemplation beyond human reach and relationship, to satisfy the Greeks?

Why not a God of power and authority, who would overthrow the Romans and enthrone the triumphant Messiah, to satisfy the Jews?

The plan of the Father, Son, and Holy Spirit upset both reason and religion in the course of human history (1 Corinthians 1:22-23). The sufferings of Christ shattered all human expectations. What are philosophers and worshippers to do with a crucified God?  

St. Paul considered the “scandal” and “foolishness” of the Cross to be his greatest treasure. What all humans avoid, the apostle embraced to “overflowing” (2 Corinthians 1:5). St. Paul found true wisdom and power in the self-negation of the Cross.

Jesus transformed the curse of suffering and death into the blessing of eternal life. The Beatitudes from his Sermon on the Mount, full of paradoxes, are a roadmap to the fullness of life in God.

Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the pure in heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God. 
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.

Blessed are you when they insult you and persecute you and utter every kind of evil against you [falsely] because of me. Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you.

Matthew 5:3-12

The earthy God of the Cross and the Beatitudes shed tears and blood for us. Ever new and strange, the Gospel never ceases to challenge the human heart.

-GMC

1 An example of this Hebrew idea translated into Greek can be found in 1 Kings 8:50 (Hebrew, Greek). 

The Father’s Face

Russian icon, The Mystical Supper (early 14th century). Fresco in Vatopedi Monastery, Mt. Athos.

Saturday of the Fourth Week of Easter

John 14:7-14

If you know me, then you will also know my Father. From now on you do know him and have seen him.

John 14:7

Holy prophets longed to see what the disciples saw but did not see it (Matthew 13:17; 1 Peter 1:10-11). Angels bend and “stoop sideways” (parakúpto) with a yearning to peer into the hidden mysteries of Christ (1 Peter 1:12). 

Not even Moses, who saw God’s glory pass before him on Mount Sinai (Exodus 33:18-23), saw what the disciples saw. Theirs was a singular privilege in the history of Israel. Yet Philip repeated Moses’ request as if nothing new had taken place.

Philip said to him, “Master, show us the Father, and that will be enough for us.”

John 14:8

Moses said, “Show me your glory!”

Exodus 33:18; LXX

Philip duplicated Moses’ request with the same opening words in the Greek version: Show me/us the…

Jesus said to him, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works.

John 14:9-10

What does it mean to know and be known in a relationship? The disciples knew Jesus’ name, physical features, family, community, culture, religion, language, and many of his teachings. But did they really know who Jesus was? 

None of the above variables for knowing a person touched the depth of Jesus’ identity. The unseen Father dwelling in the Son, and the Son dwelling in the Father remained an opaque mystery to the disciples. Yet this is who Jesus was, is, and ever will be, for ever and ever. Prior to the Virgin birth, “I am in the Father and the Father is in me.” Undivided yet distinct, Father and Son speak with one voice, and act as one God.

Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves. 

John 14:11

Considering God’s point of view, how are free thinking human beings to be brought into the knowledge of the Blessed Trinity? Making himself visible in the Son as a human being was the climax of the Abrahamic covenant and prophecies, but the Father remained hidden and unknown. Jesus used two main methods: words (“believe me”) and works (signs and wonders).   Theophanies at the Baptism in the Jordan and the Transfiguration also revealed the identity of the Father, Son, and Holy Spirit.  As the Last Supper Discourse progresses, God’s final and most powerful method will be disclosed: 

The Advocate, the holy Spirit that the Father will send in my name—he will teach you everything and remind you of all that I told you.

John 14:26

The Holy Spirit completes the mission of the Son, whose outpouring of grace will be the cause of “greater works” accomplished through the Body of Christ:

Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.

John 14:12

Jesus’ “going to the Father” is the hinge for the Spirit’s movement from one end of the earth to the other, and from the Jewish nation to the nations of the world.

And whatever you ask in my name, I will do, so that the Father may be glorified in the Son. If you ask anything of me in my name, I will do it.

John 14:13-14

In Hebrew culture, names represent persons and their characters. Faith in the name, character, and person of Jesus Christ brings glory to the Father. 

The priestly blessing to Aaron and his sons became flesh in Jesus Christ. The face of God the Father shone upon his disciples and blessed them. 

The Lord bless you and keep you!
The Lord let his face shine upon you, and be gracious to you!
The Lord look upon you kindly and give you peace!
So shall they invoke my name upon the Israelites, and I will bless them.

Numbers 6:24-27

-GMC

Word and Eternal Life

Andrei Rublev, Icon of the Most Holy Trinity

Wednesday of the Fourth Week of Easter

John 12:44-50

Jesus cried out and said, “Whoever believes in me believes not only in me but also in the one who sent me, and whoever sees me sees the one who sent me.

John 12:44-45

Jesus is not a one person mission. Again and again, he deferred all of his actions and words to the Father. Andrei Rublev’s icon of the Most Holy Trinity depicts the Son and the Spirit looking toward the Father, the unbegotten origin of the Son and the Spirit. God is, of course, beyond spacetime; thus words like “unbegotten” and “origin,” derived from sensible experience, must be understood as pointers to an ineffable reality.

I came into the world as light, so that everyone who believes in me might not remain in darkness.

John 12:46

John’s Prologue introduces the Word of God who was “in the beginning with God” as Life and Light itself (John 1:1-5). 

And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world.

John 12:47

Earlier in the Gospel, all judgment is given to the Son (John 5:22). Passages about judgment expose the core of the human heart. The voice of God in every heart provokes a search for flourishing. Fear of external judgment corresponds to an inner compass groping for Light, Life, Love, Truth, Goodness, and Beauty. 

Jesus forgave his enemies from the Cross for they did not recognize him as the Son of God (Luke 23:34). But failure to recognize the Spirit of God, Jesus says, is inexcusable (Matthew 12:31-32). These puzzling Scriptures seem to point to the fundamental orientation of our heart toward the voice and Spirit of God—receptivity or rejection?1

Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day, because I did not speak on my own, but the Father who sent me commanded me what to say and speak.

John 12:48-49

The “word” (dabar) in Hebrew culture is loaded with significance. In Genesis, the word of God has the power to create, bringing light and life into being. A word of blessing, once given, could not be revoked (Genesis 27:1-46). Words have power to heal; they issue forth from the mouth of God to accomplish his purposes (Psalm 107:20; 147:15; Isaiah 55:11). God’s word is a living fire—a hammer that breaks rock into pieces (Jeremiah 23:29). 

In the Mosaic world, word and life (also law and life) are so closely intertwined that they are virtually indistinguishable:

When Moses had finished speaking all these words to all Israel, he said to them, Take to heart all the words that I am giving in witness against you today, words you should command your children, that they may observe carefully every word of this law. For this is no trivial matter for you, but rather your very life; by this word you will enjoy a long life on the land you are crossing the Jordan to possess.

Deuteronomy 32:45-47

Jesus, the Word of God, offered himself to the world as Light and Life. A heart shriveled, closed to love, and sunk in darkness is a heart condemned. 

The words of Christ proceed from the Father, for “the Father and I are one” (John 10:30).

And I know that his commandment is eternal life. So what I say, I say as the Father told me.”

John 12:50

The new Moses elevated the equivalence of word and life to Word and Eternal Life. Jesus is the Word sent forth from the Father to heal and give life to a broken and dying world.

-GMC

1 More than conscience, the Spirit of God produces the fruit of the Spirit—love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control (Galatians 5:22).

The Father’s Hand

Tuesday of the Fourth Week of Easter

John 10:22-30

The feast of the Dedication was then taking place in Jerusalem. It was winter. And Jesus walked about in the temple area on the Portico of Solomon. So the Jews gathered around him and said to him, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.”

John 10:22-24

A wintry chill descended upon the temple in Jerusalem as Jesus’ enemies encircled the shepherd like wolves. The Light of the World outshone all the candles of the Festival of Lights (Hanukkah, Feast of Dedication), but his enemies preferred darkness. 

“How long will you take away our life?” they asked the one who is Life itself (see NABRE footnote to John 10:24).

Hearts and ears were closed to Jesus, though his opponents seemed to seek a straight answer about his messiahship. 

Jesus answered them, “I told you and you do not believe. The works I do in my Father’s name testify to me. But you do not believe, because you are not among my sheep.

John 10:25-26

Believing is not automatic. Signs and wonders, teaching, and fulfillment of prophecies do not necessarily awaken faith. The human heart has an unfathomable capacity to resist whatever it wants to resist. Every argument has a counter-argument. Faith is not ultimately a matter of debate, but of trust in a divine person. Faith is friendship.

Signs and wonders have limited efficacy. Stories in the Torah abound with signs and wonders that failed to produce lasting change. The ten plagues of Egypt rolled off the hardened heart of Pharaoh. The parting of the Red Sea, water from the rock, and “bread from heaven” (manna) did not prevent grumbling or craving for the “fleshpots of Egypt.” 

“You do not believe,” Jesus said, because you have no relationship with me. My sheep seek green pastures, still waters, healing, rest, and life from me (Psalm 23).

My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand.

John 10:27-28

No one can snatch the sheep of the divine shepherd. Not even death, the last enemy in this world (1 Corinthians 15:26), can destroy the Good Shepherd and his sheep.

My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand. The Father and I are one.”

John 29:30

The buck stops with the Father. Jesus can be mocked, scourged, and crucified for a time, but “the Father and I are one.” The Good Shepherd will return to the Father with the sheep given to him. The Father is better than a surety or guarantee. His Word is not just a promise or an oath, but a person—his only-begotten Son.

-GMC

Shepherd, Sheep, and Gate

Monday of the Fourth Week of Easter

John 10:1-10

I am the good shepherd. A good shepherd lays down his life for the sheep.

John 10:11

This is the ultimate criterion for recognizing the good shepherd. In need of nothing, the divine shepherd empties himself completely and gives himself as food and drink to feed his flock. The sheep are not a source of sustenance for him.

Ezekiel prophesied against the bad shepherds of Israel, the background of Jesus’ parable;

Woe to the shepherds of Israel who have been pasturing themselves! Should not shepherds pasture the flock? You consumed milk, wore wool, and slaughtered fatlings, but the flock you did not pasture. You did not strengthen the weak nor heal the sick nor bind up the injured. You did not bring back the stray or seek the lost but ruled them harshly and brutally. So they were scattered for lack of a shepherd, and became food for all the wild beasts. They were scattered and wandered over all the mountains and high hills; over the entire surface of the earth my sheep were scattered. No one looked after them or searched for them.

Ezekiel 34:2-6

Sheep have a poor sense of direction and easily get lost. Without a shepherd, they can wander aimlessly away from the pasture into a desolate wasteland with no food or water. In Ezekiel’s prophecy, the false shepherds not only neglect the sheep, but abuse them for their own profit. 

“Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.

John 10:1-3

Middle Eastern sheepfolds had only one door or gate into an enclosure made of stones, wood or thickets which kept out wolves and other wild beasts. The shepherd guarded the entrance to protect his flock. In communal sheepfolds, several flocks were entrusted to a gatekeeper who knew each of the shepherds. A thief would have to avoid the gatekeeper and find another way into the enclosure.

Who is the gatekeeper? Commentators both modern and patristic have offered various possibilities: the Father, Christ, the Holy Spirit, Moses, or even an angel. The main point is that the good shepherd is authentic and trustworthy.

When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.”

John 10:4-5

In a communal sheepfold, how does the shepherd lead out his own sheep from among the mingled flocks? Sheep have poor depth perception in their vision, but their sense of hearing is keen. They recognize the voice of their shepherd and can distinguish it from the voice of strangers. Sheep that do not belong to the shepherd will not follow his voice out of the fold.

Although Jesus used this figure of speech, they did not realize what he was trying to tell them. So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them.

John 10:6-8

Communication of divine truths in words and figures rarely met with deep understanding in Jesus’ audience. Christ is both shepherd and gate. Elsewhere he is also the “lamb led to slaughter or a sheep silent before shearers” (Isaiah 53:7). Images and words coalesce to illuminate transcendent realities. Simultaneously shepherd, sheep, and gate, Christ is creation’s origin, way of return, and end.

The false shepherds plunder the sheep; their voices are rejected.

I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.

John 10:9-10

The good shepherd not only guards his flock from harm, he puts himself in harm’s way to the point of death. The Son of God alone can freely lay down his life in order to take it up again (John 10:17-18). All other shepherds must answer to the chief Shepherd and receive sustenance from him for others (1 Peter 5:2-4).

I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep.

John 10:14-15

The relationship of the good shepherd to his sheep is elevated to the divine communion of the Father and the Son. The role of the patriarchs and prophets of the Old Covenant came to its fulfillment with the coming of Christ, the way to the Father.

I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd.

John 10:16

Christ is the universal Shepherd who leads both Jews and Gentiles home to the Father.

-GMC

Eating Christ

Icon of the Eucharist

Friday of the Third Week of Easter

John 6:52-59

Just as the living Father sent me and I live because of the Father, so also the one who eats me will live because of me.

John 6:57; NABRE

The Father gives life (zóé) to the Son without beginning or end. All things come from and return to the Father, the fountainhead of life. Eating the flesh and drinking the blood of the Son of Man are compared to receiving life from the Father. The phrase “flesh and blood” is a familial one:

Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death…

Hebrews 2:14

Applying earthly terms to divinity, the Son of God shares in the “flesh and blood” (life) of the Father, and thus “lives because of the Father.” In turn, the children of Adam share in the “flesh and blood” of the Son of God, and live because of the Son. 

By coming from the Father into the world and uniting flesh (sarx) to divinity (John 1:14), Jesus raised all of humanity and the cosmos to the Father. 

Many walked away from Jesus when he emphatically stated that eating and drinking his flesh and blood were necessary for eternal life.

The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?” Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink.

John 6:52-55

Followers of Christ outside of the Catholic and Orthodox Churches interpret these texts metaphorically (e.g., that eating is believing), but Christian tradition from the beginning testifies to the real presence of Christ in the Eucharist. 

Cannibalism it is not, however, though early Christians were accused of it. In the speculations of St. Thomas Aquinas, the flesh and blood of Christ were never separated from the Godhead, even on the Cross and in the tomb.1 Thus, to eat and drink Christ means to eat and drink God Incarnate in the wholeness of his personal union of divinity and humanity. 

Those who left Jesus may have been repulsed by images of manslaughter and the consumption of blood, which were forbidden in Jewish law (Leviticus 7:26-27). Those who remained believed without comprehending. 

Whoever eats my flesh and drinks my blood remains in me and I in him.

John 6:56

For the believing disciples, remaining with Jesus at all cost took precedence over unanswered questions and incomprehension.

This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”

John 6:58

The authenticity of the person of Christ, stamped with the Father’s seal (John 6:27), bonded his disciples to him. “To whom shall we go?” Peter asked (John 6:68). Outside of Christ, what hope was there for eternal life?

-GMC

1 St. Thomas Aquinas, Summa Theologiae III, q. 50, a. 2.

Bread of Shalom

Christina DeMichele, Christ Enthroned in His Creation (Used with permission)

Thursday of the Third Week of Easter

John 6:44-51

The Jews murmured about him because he said, “I am the bread that came down from heaven,” and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?”

John 6:41-42

Unless Jesus was who he claimed to be, his statements were certainly wild and preposterous. From a natural perspective, the son of Joseph and Mary, born in a particular place and time, was destined to live and die like all human beings. Nothing about Jesus’ appearance suggested that he was a heavenly being.

Jesus answered and said to them, “Stop murmuring among yourselves.

John 6:43

The new Moses echoed his predecessor by chiding the children of Israel for murmuring and grumbling just at the time when God promised manna in the desert (Exodus 16:2; 7-8; LXX—same verb as in John 6:43).

“Whoever comes to me will never hunger,” Jesus said (John 6:35), but

No one can come to me unless the Father who sent me draw him, and I will raise him on the last day.

John 6:44

Like a chain of magnets, the uncreated person of the Father draws all created persons to himself through the uncreated person of his Son, including all flesh (sarx) and the cosmos (kosmos).

And when I am lifted up from the earth, I will draw everyone to myself.”

John 12:32

Creation has an in-built force of attraction towards her LORD and Maker. In the beginning (Genesis 1:1), the shalom of God filled the heavens and the earth. Shalom means wholeness and completeness through communion with the LORD God, the basis of integral peace. In a shalom-filled world, all creatures move gracefully in synergy with the Spirit of God.

It is written in the prophets:
‘They shall all be taught by God.’
Everyone who listens to my Father and learns from him comes to me.

John 6:45

Jesus quoted Isaiah 54:13:

All your children shall be taught by the Lord;
great shall be the peace (shalom) of your children.

Isaiah 54:13; LXX

Like the second Adam, the first Adam in the Garden of Eden enjoyed an unmediated sonship in the Father, “walking” (halak) and talking with him in familiarity and intimacy. Yet only the uncreated Son “sees” (horaó) the Father in his plenitude exceeding the capacity of finite creatures. God alone “comprehends” God.

Not that anyone has seen the Father except the one who is from God; he has seen the Father.

John 6:46

Not by vision but by faith, the children of God are drawn up to the Father through the Son.

Amen, amen, I say to you, whoever believes has eternal life.

John 6:47

Believing (pisteuó) goes far deeper than having right ideas about God and religion. Many who had a formidable knowledge of Scripture and theology did not believe Jesus. Only a genuine personal encounter leads to faith (pistis, the noun form of pisteuó). 

I am the bread of life. Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die. I am the living (zaó) bread that came down from heaven; whoever eats this bread will live (zaó) forever; and the bread that I will give is my flesh (sarx) for the life (zóé) of the world (kosmos).”

John 6:48-51

Manna was provisional and a pointer to the tree of life to come from Abraham and Adam. The repetition of zóé (noun) and zaó (verb) which are cognate recall the words of the LORD God about the tree of life:

Now, what if he also reaches out his hand to take fruit from the tree of life (zóé), and eats of it and lives (zaó) forever?

Genesis 3:22; LXX

The Greek Septuagint version matches the words of Christ in the Gospel of John concerning the bread from heaven that bestows eternal life. Zóé in the Greek lexical universe indicates the fullness of life beyond mere physical existence, in fact, participation in the divine life. It is sharply distinguished from bios or biological, earthly existence. 

The original Hebrew word for life in Genesis 3:22, chay, includes divine, human, animal, and vegetative life as a whole—a concept that resonates with shalom. The Hebrew mind did not make the sharp distinctions between spirit and matter that characterized Hellenistic philosophy. In the beginning—bereshit, the opening word of the Torah in Genesis 1:1God, Adam, and the cosmos were one.

Restoration of shalom encompasses heaven and earth, all flesh and the cosmos. The eating and drinking Jesus risen in the flesh epitomizes shalom. Every division is overcome in the Father, through the Son, and by the Holy Spirit. 

-GMC

Children of the Goldsmith

Cimabue, The Flagellation of Christ, 1280

4th Week in Ordinary Time, Wednesday (Year I)

Hebrews 12:4-7, 11-15

The dramatic parade of the “cloud of witnesses” in Hebrews 11 finds its finale in Jesus Christ, “the leader and perfecter of faith” (Hebrews 12:2). The gap between the addressees of this homily and the Hebrews Hall of Fame was yawning. Some were “growing weary and losing heart” like dispirited athletes with “drooping hands” and “weak knees” (Hebrews 12:3, 12).

Endure your trials as “discipline,” says our Father and coach. “For whom the Lord loves, he disciplines; he scourges every son he acknowledges” (Hebrews 12:6-7).

The Goldsmith wants to polish his beloved children to a perfect shine so that he can see his own reflection in them.

At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.

Hebrews 12:11

Not every disciple will be asked to endure persecution like “chains and imprisonment,” “stoning,” being “sawed in two” or “put to death at sword’s point” (Hebrews 11:36-37), but every pilgrim faces an interior battlefield of thoughts, which is the root cause of all the strife in the universe.

The interior discipline of the heart and mind surpasses all exterior wars as it more closely resembles the warfare between angels and demons. The victory of patience or forgiveness in a heart ravaged by the opposite tendencies vanquishes powers and principalities and rejoices heaven’s “cloud of witnesses.”

St. Diadochos of Photiki (c. 400-486) offers spiritual guidance for transforming our heart into an oasis for the Holy Spirit.

Therefore, we must maintain great stillness of mind, even in the midst of our struggles. We shall then be able to distinguish between the different types of thoughts that come to us: those that are good, those sent by God, we will treasure in our memory; those that are evil and inspired by the devil we will reject. A comparison with the sea may help us. A tranquil sea allows the fisherman to gaze right to its depths. No fish can hide there and escape his sight. The stormy sea, however, becomes murky when it is agitated by the winds. The very depths that it revealed in its placidness, the sea now hides. The skills of the fisherman are useless.

Only the Holy Spirit can purify the mind: unless the strong man enters and robs the thief, the booty will not be recovered. So by every means, but especially by peace of soul, we must try to provide the Holy Spirit with a resting place. Then we shall have the light of knowledge shining within us at all times, and it will show up for what they are, all the dark and hateful temptations that come from demons, and not only will it show them up: exposure to this holy and glorious light will also greatly diminish their power.1

In a world that is increasingly polarized in every sphere of life, submitting our hearts and minds to the transforming grace of the Holy Spirit is essential for nurturing peace in the human family.

Strive for peace with everyone, and for that holiness without which no one will see the Lord.

Hebrews 12:14

-GMC

1 From the treatise On Spiritual Perfection by Diadochus of Photice, bishop. See Liturgy of the Hours, 4th Week in Ordinary Time, Wednesday, Office of Readings.

Trinity Sunday

 

 

DSC00528

A story’s told that St. Augustine, the great philosopher and intellectual, was walking along the seashore one day when he saw a little boy playing in the sand, taking water from the sea in a small bucket and pouring it into a hole he had dug. Back the forth the boy went.

“What are you doing?” Augustine asked, “Do you think you can put the whole sea into that little hole?”

“No,” the little boy answered, “And neither can you put God into that small mind of yours no matter how smart you think you are.”

The story reminds us that our minds are limited before the mystery of God, even the smartest, most brilliant mind. God is beyond us. The Feast of the Holy Trinity is, first of all, a reminder of our limits before the mystery of God.

And yet, this feast also says that God invites us to know him, as Father, Son and Holy Spirit. As Father, God is the creator of heaven and earth. All creation ultimately comes from God’s hand. Creation itself is God’s gift;  through the created world we come to know God.

God has also invited us to known him in Jesus Christ, who was born of Mary over two thousand years ago, who walked this earth and died on a cross, who rose from the dead and remains with us.  We have his words, his actions, his promises. He’s our Savior and Redeemer, a sign of God’s love;  he’s promised us life eternal..

The Holy Spirit also is God with us, within us, guiding us and our world to our common destiny.

Yet, though God reveals himself, we’re still like the little boy on the seashore. We’re looking at an unmeasured sea that we approach with the little buckets of our minds. We can’t grasp it all. Even the most accessible person of the Trinity, Jesus Christ, remains a mystery to us.

Remember the story of the conversion of Paul the Apostle. Saui, the unbeliever, was on his way to the City of Damascus to persecute the followers of Jesus, when suddenly a blinding light throws him from his horse. “Who are you, Lord?” Paul cries out. “I am Jesus whom you persecute, “ the voice from the blinding light says.

Jesus Christ is like the blinding light of the sun. Yes, he is human like us, but he shares in the nature of God, who is brighter than sunlight. He blinds us when we try to see him. God dwells in light inaccessible, the scriptures say, and so even though we know much about Jesus, even though the scriptures and great saints and scholars describe him, he’s still beyond anything we can know.

Like the sun, Jesus is a blinding light, and yet, paradoxically, his light shines into the darkness of creation to give life and light.  St. John says: “No one has ever seen God. The only Son, God, who is at the Father’s side, has revealed him.” (John 1,18)

As people of faith we’re not like those who say you can’t know God at all or like those who say God doesn’t exist because my mind cannot grasp him. Yes, we have to admit that we are children of the Enlightenment, that movement in our western world that says there’s no need to pay much attention to God. Pay attention to the world at hand. Pay attention to yourself. That’s what’s important.

As people of faith we know God is important. God reveals himself to us little by little. God is the most important reality we can know and love.

The Feast of the Holy Trinity is a reminder of God’s invitation to know him, to serve him in this life, to pray to him and to be with him one day where we will know him much more. It’s an invitation God extends every day, all our lives. Father, Son and Holy Spirit.
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First Holy Communion

In our parish children are receiving their First Holy Communion these Sundays of the Easter season. They will come into the church together, each one with her or his name printed on their clothes and we will greet each one of them by name at the altar. Their families and relatives will be here.

Later, we will call them to stand around the altar at the Eucharistic prayer and they will be the first to receive Communion. Afterwards, they’ll be joining their families to celebrate this important step in their life of faith.

We call them by name. In baptism, that’s the first thing we ask parents who bring their children to the baptized: “What’s his/her name?” and later we baptize them “in the name of the Father, and of the Son and of the Holy Spirit.”

God calls us by name. It’s my name and it stands for me. In baptism we are called by God, who takes us into his hands forever. We are baptized with water, with life, in the name of the Father, and of the Son and the Holy Spirit. We know God’s name: Father, Son and Holy Spirit.

Baptized as infants, we didn’t speak for ourselves; our parents spoke for us, and they were entrusted to bring us up in this belief: that we are God’s children, God who is Father, Son and Holy Spirit.

At first Holy Communion we speak for ourselves; no one holds us in their arms or speaks for us as they did in baptism. When we receive Jesus in the bread we say “Amen.” I believe he comes to me; I know who he is; He is my Lord and my God who loves me. He gave his life for me and he calls me to eternal life.

Our First Communion should be the beginning of many communions. Jesus wants us to know his name and to know us. That’s what the word “communion” means.