Solemnity of Mary Mother of God
The first set of visitors to the bedside of the Blessed Virgin Mary after the birth of our Lord would have been most unexpected. Rather than kings or prophets or the aristocratic priestly caste coming to pay homage to the new born King of Kings, the gospel tells us that it was a motley crew of poor shepherds who were the first visitors, a group of people whose profession would have even been looked down by others because of their lowly state and the frequent association of their kind with petty thieves and others who engage in unsavoury work. But this would not be surprising if we knew our Scripture. God Himself had promised to shepherd His people through the prophecies of the prophets of old. So, shouldn’t the first ones to recognise this ominous event be the ones who would be most like this Shepherd King in the flesh? Birds of a feather do indeed flock together!
The Blessed Virgin Mary would have had a sense of this. She did not feel insulted by the presence of these shepherds nor withdraw in fear. She welcomed them and the message of the angels which they brought: “Today in the town of David a saviour has been born to you; he is Christ the Lord”. And St Luke tells us that “she treasured all these things and pondered them in her heart.” To ponder and to enter into deep reflexion is one thing, but to “treasure” is on an entirely different level of appreciation.
In that tight space of a hollowed-out cave with little room for anything else than the animals who were stabled there, the Holy Family took refuge and the Word spoken at Creation and who brought the universe into existence was born and laid in a manger, a humble feeding trough for the animals. The space was crowded enough before the arrival of the guests. And yet that space was large enough to house the animals, the Holy Family and the shepherds who had come to worship the Saviour born that day. Once the Virgin Mary contained the Uncontainable, and her womb became more spacious than the heavens, the small grotto of Bethlehem has expanded to such a degree that it now houses true worshippers like the most cavernous basilica! We do not feel cramped here! We may feel cramped at church during the midnight service, but not here.
The Son of God was born on earth, yet He was not separated from heaven. He is babbling like an infant in the arms of His Mother and giving commands to the archangels and angels concurrently. It is precisely for this reason, that we affirm the title of His mother as Mother of God, or in Greek, Theotokos which literally means “God-Bearer,” the one who gave birth to God. This title was solemnly defined by the Council of Ephesus in 431 (although it has been widely used for centuries earlier) to mean that in the person of Jesus Christ, His humanity and divinity are inseparable. Jesus cannot be split up into two parts, one divine and the other human. This means that Mary cannot be simply the mother of the human Jesus without being also, in a genuine sense, the Mother of God.
The first Christians called Mary the “Mother of God” without hesitation. There was scriptural precedent, and it seemed logical. If Jesus was God, and Mary was his mother, then that made her the Mother of God. That sort of logic depends on a principle called the “Communication of Idioms.” According to that principle, whatever one says about either of Christ’s natures, can be truly said of Christ Himself. That’s because His two natures, the divine nature and the human nature, were united in Him. He is one divine person.
In the fifth century, however, some people raised the same objections to the title that many non-Catholics raise today: They argued that the title “Mother of God” implied that Mary was the “originator of God.” Those objectors said that they could accept the title “Mother of Christ,” but not “Mother of God.” At the heart of those objections, however, was an objection to the unity of Christ’s two natures. Mary, they claimed, gave birth only to Christ’s human nature, not His divine nature. The Church, led by Pope Celestine I and St. Cyril of Alexandria, disagreed. As St. Cyril pointed out, a mother gives birth to a person, not a nature. And the bishops at the Council of Ephesus sided with them and rejected the duality of natures proposed by Nestorius and his camp who could not come around to call Mary Mother of God.
Accordingly, Mary gave birth to Jesus Christ, who was and is a divine person. Although Mary did not “originate” or “generate” God, she did bear Him in her womb and give birth to Him. Mary did not give Jesus His divine nature or His divine personhood—those He possessed from all eternity as the only begotten Son of the Father. But she also didn’t just give Him His flesh: She gave birth to the whole person. She gave birth to Jesus Christ, both God and man. For this reason, we should not hesitate to acknowledge that Mary was God’s mother.
So, as we continue to spend time in prayer and meditation at the Christmas creche to honour the Saviour of the World, let us not forget His mother who stands watchful by His side. Together, with her, let us treasure all these things and ponder them in our hearts.
Solemnity of the Holy Family
One of the most iconic Catholic traditions of Christmas is the Christmas crèche, or the nativity scene. This year marks the 800th anniversary of the first crèche which was erected in the year 1223 by none other than St Francis of Assisi. St Francis’ pioneering crèche featured real animals and a real family, not resin or plastic figurines. The crèche was St Francis’ attempt at bringing Bethlehem to our doorsteps as it was no longer safe for pilgrims to make a journey to the Holy Land to visit the holy shrines. You may agree that this year seems to feel like déjà vu, especially for those who had planned to make a pilgrimage to the Holy Land this year or the next, only to find their plans cancelled or changed due to the outbreak of war in Israel. So, rest assured. Even if you cannot experience the Holy Land physically, you have a chance to experience it liturgically during the season of Christmas… or in your homes.
The Christmas crèche is not like any other Christmas decoration. In fact, it’s not meant to be a decoration. It is a prayer corner. Here, we are invited to prayerfully contemplate the various figurines contained within the scene, the members of the Holy Family at its very heart and centre. And so, we see the humble figures of Mary and Joseph kneeling before the manger gazing lovingly upon their newborn son, the Son of Mary, the Son of God. One could say that this must be one of the most ancient family portraits. The whole scene reaffirms two wonderful truths. The first reminds us of God’s immense trust for this couple, that He would deign it fitting to entrust His only Son to two human beings, a woman and a man, wife and husband. The second is that if a family was the cause of humanity’s downfall, another family would be at the heart of humanity’s redemption.
Joseph and Mary’s family life were far from ordinary or even ideal, by modern standards. The beginnings of their married and family life were already marked by disastrous omens – a suggestion of conception out of wedlock, the threat of divorce, dislocation and homelessness, economic poverty and to top it all - a hostile environment that posed the greatest threat to both the safety and welfare of the couple and their newborn child. In today’s world, all these would be interpreted as unfavourable factors that would warrant either delaying the marriage, postponing the start of a family, calling it quits or even justify the abortion of the foetus within the womb. In fact, it would take much less these days to justify any of the above actions. But something amazing took place. Instead of turning their backs on each other and on the child, Mary’s fiat and Joseph’s acceptance of the Incarnation – indeed the man and woman’s loving obedience to God’s will, triumphed at the end. Their love for God, which outweighed self-interests and societal pressures, served as the wellspring for their own steadfast love and provided a rich sanctuary for the Christ Child.
Mary and Joseph were both significant and necessary influences in the life of Jesus – a child needs both his father and his mother. Mary and Joseph remained side-by-side, nurturing and protecting the Son of God as He “grew in wisdom.” Yet Scripture hints that they are asked to play distinctive roles. Mary watches and listens to all the wondrous events that accompany the birth of her Son. After the visit of the shepherds and Magi, we see the natural contemplative in the person of Mary who “treasured all these words and pondered them in her heart.” Joseph, for his part, receives messages from angels, who direct him to take action to protect his family. His readiness and courage to respond immediately without hesitation proved his manliness and reaffirmed his paternal qualities. Joseph was never the absent father. His humility shines forth through his willingness to be obedient to God’s will. In Joseph, we understand that truly “being a Man”, is not doing it “my way,” but always obedient to ‘God’s ways.’
Thus, these figures assembled in the Nativity scene, call us back not only to the mystery of the Incarnation, to the joyous event of Christmas, but to the very origins of creation itself. We come to recognise that the crown of God’s creation after He set in place all fixtures and wonders of the universe is not just man alone, but a man, both male and female, made in the image of God, and entrusted with the first commandment to come together in marriage and to form a family. What does it mean, though, that man as male and female has been created in the image and likeness of God? This simple verse in the Bible affirms that both male and female, while fully equal as the image of God, are nonetheless distinct in the manner of their possession of the image of God. This is what we call the complementarity of man and woman. Therefore, family itself becomes a sign that points to the very wellspring of love, the Holy Trinity – One God in Three Persons. The family is an icon of the Most Holy Trinity.
The necessity of celebrating such a feast where the family is the focus is more apparent today when we consider how counter cultural marriage and family life have become. Contemporary culture is challenging the most vital aspects of the existence of the human being, in ways that go so far as to overturn our understanding of human nature, and particularly of human sexual identity and relations between the sexes. Contemporary culture is proposing and imposing models for sexual identity and relations between the sexes that would ultimately mean redefining marriage and the family, to the extent of destroying both. Contemporary culture cannot accept that man is made in the image and likeness of God. Contemporary culture has no place for God and His kind. Man must be his own god, or nothing else matters. For this reason, contemporary society has no place for the traditional family because the family and the mutual obligations of its members remind our society of God and His demands of us.
Today, with the Holy Family as our model, we must reaffirm once again that the complementarity of man and woman is at the root of marriage, not prideful autonomy, not self-serving motives seeking to satisfy one’s personal happiness. Thus, when we arbitrarily decide to take either the man, husband and father, or woman, wife, and mother out of the equation of marriage and family, it would have destructive consequences. For the Incarnation to take place, for the Word to take flesh, the Son of God must have a human father and human mother. In the human family of Joseph and Mary, we see again how God brings the Divine into the human realm.
The Blessed Virgin Mary and St Joseph, the woman and man who wait before the manger in our homes and in our churches, affirm the beauty of this daily path of married love — this school of virtue — and they testify against “the culture of the temporary,” which Pope Francis said, has wreaked the most havoc in poor communities. Therefore, the feast we celebrate today is so important to reaffirm once again the beautiful original plan of God at creation, a plan that is not subject to the fleeting changes of fad and fashion, precisely because God had “forged the covenant of marriage as a sweet yoke of harmony and an unbreakable bond of peace” (Preface for Marriage). In the nuptial blessings contained in the Wedding liturgy, we are comforted by the promise that the blessings endowed by God on marriage and family life is “not forfeited by original sin nor washed away by the flood.” May the Nativity figures of the Blessed Virgin Mary, St Joseph and the Christ Child in our little prayer corner inspire us to foster and embrace the distinctive gifts we share in our marriages and families and spur us to help others, especially families in crisis, see their own salvation in the steadfast love of the Holy Family.
Christmas Mass During the Day
Catholics attending this Mass or a later mass today are often surprised by the Gospel reading. There doesn’t seem to be anything Christmasy about this Christmas Day gospel reading. There is no mention of a manger, a stable, shepherds, of Magi, of angels, of Bethlehem or, very surprisingly, of Mary and Joseph. If you came last night, you would not have been disappointed. But this morning’s Gospel starts in a manner which doesn’t seem to be in synch with the season: "In the beginning was the Word," and it continues to speak only of the Word of God. So why is this a Christmas Gospel reading?
Up until the liturgical reforms of the post-Vatican II era, the Prologue of St John’s Gospel, the text we just heard was and is still proclaimed at the very end of every Traditional Latin Mass, thereby earning for itself the misnomer ‘the Last Gospel.’ According to one source, the Last Gospel was inserted here to counter the heresy (prevalent among clergy at the time of its introduction) of denying the Incarnation, and therefore the divinity of Jesus Christ. It was to assure the congregation that the priest who had celebrated Mass was not a heretic and thus the Mass was valid. Phew! The priest by reading this passage publicly attests to the orthodoxy of his faith. Whatever may have been the original reason for its insertion, it is a beautiful paradox that the Last Gospel of the Mass takes us back to the beginning, for it opens with the words "In the beginning."
The tradition of reading the prologue on Christmas Day has survived the liturgical reform. Though the practice of reading the Last Gospel at the end of mass has been discontinued, it did serve the purpose of climaxing every celebration with the compelling and beautiful truth of the Incarnation, the dogma that speaks of the act and decision of the Second Person of the Trinity, the Son of God, becoming man – the Word became flesh and dwelt among us. The prologue situates the Christmas story outside the confines of human history. In fact, it provides for the words and works of the Incarnate Word an eternal background or origin and proceeds to proclaim His divinity and eternity. He who "became flesh" in time, is the Word Himself from all eternity. He is the only begotten Son of God "who is in the bosom of the Father." He is the Son "consubstantial with the Father," He is "God from God, Light from Light, True God from True God." He is the Word "through whom everything was made”… “and by the Holy Spirit was incarnate of the Virgin Mary, and became man.”
This focus on the Incarnation and the Divinity of Christ reminds us that we are not celebrating the birthday of a celebrity, or a great hero, or a sagely guru, or an illustrious prophet. We are celebrating the birth into human history of the Divine and Eternal Word, the Son of God, the One from whom and in whom all things were made. "The Son of God became man", St Athanasius explains, "in order that the sons of men, the sons of Adam, might become sons of God.” With all the gift-giving, merry making, commercialisation of our feast, it is quite easy to forget this very central truth.
While our culture is very open to the likes of Superman, Thor, Spider-man and other “super-beings” who are fictional, it is ironic that man regards the Incarnation, the fact of an Omnipotent God choosing to become mortal, a strange and unbelievable idea. There has been increased hostility and opposition to the biblical doctrine of the Incarnation of our Lord Jesus Christ, and consequently the rejection of His divinity. In history there have been those who have sought to sacrifice either the deity of Christ (e.g. the Ebionites) or remove His humanity (e.g. the Docetists). In modern times, there has been a bold attack on the doctrine of the incarnation. The great quest of liberal theology has been to invent a Jesus who is stripped of all supernatural power, deity, and authority. They are not reinterpreting traditional Christology. They are simply abandoning it.
The doctrine of the Incarnation is central to a Christian celebration of Christmas, a truth that is currently under attack. The doctrine of the Incarnation is one which is vital to the Christian faith because other doctrines will stand or fall with it. We cease to be Christians the moment we deny that Jesus is God. Our believe that He is God sets us apart from other religions.
Perhaps the best way to underscore the importance of the doctrine of the Incarnation is to consider the price for putting it aside. Nowhere is it more beautifully and succinctly articulated than in the Catechism of the Catholic Church which lays down these various reasons for the Incarnation thus pointing to its central significance:
· The Word became flesh for us in order to save us (CCC 457).
· The Word became flesh so that thus we might know God’s love (CCC 458).
· The Word became flesh to be our model of holiness (CCC 459)
· Finally, the Word became flesh to make us ‘partakers of the divine nature.’ (2 Peter 1:4)
Can we truly celebrate Christmas and at the same time deny both the humanity and the divinity of Christ? The answer to that question must be a decisive ‘No’. Those who reject these truths empty our celebration of its essential content – Christmas is not just a celebration of the birthday of our founder, a sentimental reason for gathering as a family, an occasion for gift-giving and carolling, a cultic act to proclaim the legendary charity of Ole St Nicholas. For us Christians, Christmas must always be a celebration affirming our belief in both the divinity and humanity of Jesus Christ. He is fully God and fully Man. The Incarnation does not stand alone as a doctrine that can be severed from the rest. On the contrary, it is an irreducible part of the revelation about the person and work of Jesus Christ. With it, the Gospel stands or falls.
It is often the case that we are invited to admire the humility of our Lord Jesus Christ as He chose to be born in the spartan conditions of a cave or stable in Bethlehem. But this morning’s liturgy also invites us to humbly kneel in adoration before the One who chose to kneel before His disciples to wash their feet. It’s time to rescue this Feast of Christmas from all that sentimental sugar coating. It is the Feast by which we affirm once again our belief in His divinity. Together with Pope Benedict, we affirm that our “Faith is simple and rich: we believe that God exists, that God counts; but which God? A God with a face, a human face, a God who reconciles, who overcomes hatred and gives us the power of peace that no one else can give us.”
Christmas Mass in the Night
When Christmas comes around every year, the child-like love for all that glitter, the glamour and the warm fuzzy feel-good exuberance of this season is reignited. It’s really hard to hide our excitement. But it often seems that the Church is constantly reminding us of the need to observe the penitential nature of Advent, to tone down our celebrations, and to reject the commercial agenda of Xmas. At times, it does seem that the Church, in a Grinch like way, sadistically enjoys taking the fun out of Christmas. Sigh …
We can’t entirely blame the commercial and secular world for having hijacked Christmas and taken Jesus Christ, the real star of this celebration, off-stage. Perhaps, the real problem lies with us being unable to uncover the real Christmas, the Hidden Christmas.
Our Christmas is indeed hidden from view. This is because the Kingdom of God, as the parable goes, is like a treasure hidden in the field, it is hidden in order that it may be found. It’s the story of how God leaves obvious and apparent clues, a bread crumb trail, in order for us to find Him. His mission is not to obscure, but to reveal. Our real but hidden Christmas, is located in a grotto (the Cave), not displayed on billboards, broadcasted on televisions or on the internet or at the malls. There is no fame or celebrity in the Nativity of Christ. There is no headline news to herald the event. It would not have trended on social media. No one would have created TikTok videos or blogged about the Christ Child. Your GPS would not have tracked the Wise Men. Neither would the astronomical department or national space agency, have paid any attention to the Bethlehem Star except as a discovery of a new constellation or the occurrence of a supernova. To the public whose vision is as blind as their faith, its real meaning lies hidden.
Our Christmas secret is that the Son of God chose to be born in obscurity. God hides in the cave of Bethlehem for a reason. For thousands of years, the mystery was kept hidden under a veil of shadows and vague dreams. But on Christmas night, God chose to reveal this secret to the world. He revealed the plan for the liberation and redemption of humanity, freedom from the oppression of sin and death, His blueprint of rescuing mankind from the clutches of Satan. But His revelation took place within the hidden recesses of a cave, in an obscure little village of Bethlehem, at a moment that went unnoticed, except to a few. Why would God choose to reveal Himself in the hidden mystery of the cave? Why shepherds? Why would God choose to make His most spectacular announcement to a group least able to comprehend its most profound meaning or suffer the lack of means to spread it?
The birth of Jesus in such stark simplicity is not an accident. Jesus chose to be born in those circumstances to show us who God is. The Christian God is not a distant much less an absent God, but a God who is present in history and who cares for and directs history. The world expects a powerful domineering God to make a showy celebrity-styled entrance. They are expecting a transcendental God who must always come from the outside. But the God of Love actually came from a different direction: God is no outsider, God is Emmanuel, He is with us, through the Incarnation, God has always been an insider. Jesus Christ was born in the secrecy of the cave to reveal the fact that the Son of God is offered as a gift – just like how all gifts are wrapped up, waiting to be opened and to surprise us - but it is a gift that can be opened only at our deepest self, where we are the poorest, the weakest and most vulnerable...where we are who we really are. That is why the lowly shepherds were able to discern His coming, and not those who consider themselves in the thick of things, those in power, those who have all the answers.
For it is only those who are at the bottom of the social ladder, the dregs of society, those beaten, defeated and termed failures, those considered mad, who would understand and appreciate the real meaning of God’s condescension in the Incarnation. Jesus Christ, the Son of God, descended from infinite transcendence into our broken-up tiny little darkness. He brought His divinity to bear upon our humanity by uniting both in His very person. In Himself He gathers up the alienated fragments of the human race, the broken pieces of ourselves; broken by our violence, our desperations, our addictions and despondencies, our hopeless biographies. In His own Person, He meticulously puts the pieces back together again. And He does this in the secret cave - the cave where no one is rich and self-sufficient, where no one is powerful, where no one is famous nor can demand privilege. It is a cave too small for the likes of kings and those who prefer more sanitary conditions, but large enough to house those who are aware of their very own littleness in the presence of the Incarnate God of Love.
Yes, it is necessary that God hides from us, so that our dependence is not built upon an experience of Him but rather, our dependence is placed strictly on Him and Him alone. The spartan poverty of the cave is a gift to us: it allows us to consolidate our brokenness, our woundedness, our failure, our insecurities and slavish fears and allow all these to be transformed into a blessing of incomprehensible value. And when we have little left of our presumptuous self-sufficiency and pretentious intelligence, then we can see the world anew. God may be hidden from the world, but for the Christian, He is apparent to behold.
We see hiding in our Christmas tree, the story of salvation unfolding from the moment of Adam and Eve’s Fall for having eaten the forbidden fruit (the baubles) after placing their trust in the words of the serpent (the curling tinsels) instead of the promises of God. But the tree is also the gibbet on which our Saviour hung and died, thus transforming the curse into a blessing. We see in it the promise of eternal life, for through the sacrifice of Christ on the branches of the cross, the tree that poisoned us and which sentenced us to death, has been transformed into the Tree of Life, which yields fruits that provide the antidote to death, and from it flows the sweet elixir of immortality. In Santa Claus, we recognise the figure of Christ, who bountifully rewards us with his blessings and the great gift of salvation and who will come at the end of time to judge us and he will know whether we’ve been naughty or nice. In the carols we belt out and hear over the radio, we hear that great Christmas proclamation resounding once again, that “a Saviour has been born to you, He is Christ the Lord!” Yes, our Christmas is hidden, but not to those with eyes of faith to see through the patterns and symbols of this season.
Let us go meet Him, you and me, and adore Him who alone is worthy of our praises. Let us be whole again. Let us be brother and sister again. Let us rejoice in the knowledge of this great and divine, splendid Secret, this Hidden Christmas and broadcast it to the world. Let us shout it from the housetops, above the darkness, above the noisy and often angry cacophony of a world gone blind and deaf, that Jesus Christ is born! “A Saviour has been born to you, He is Christ the Lord!”
Fourth Sunday of Advent Year B
When most people are asked, when does the Church commemorate this momentous event in salvation history where the Uncreated Word became flesh, the most common answer would be: “Christmas!” Christmas is the feast of the Incarnation. But I guess most people, especially in this day and age when abortion is widely promoted in many countries, we have forgotten that life does not begin at birth but at the conception of a person. One could choose to deny this on ideological grounds because it is inconvenient and challenges our selfish motives, but this truth is irrefutable when we witness a convergence of biology and theology which affirms this truth.
So, on this last Sunday of Advent, and in fact for this year at least, the last day of Advent, before we transition into the Christmas cycle this evening, the Church’s lectionary provides us with this beautiful gospel passage which narrates the Annunciation of the Archangel Gabriel to the Blessed Virgin Mother of our Lord Jesus Christ. The connexion between these two events - the moment of conception and the moment of birth - could not be made any clearer with the juxtaposition of these two events. The Feast of the Annunciation which the Church celebrates on the 25th of March is as much the Feast of the Incarnation as it could be said of Christmas.
A cursory reading of both the first reading and the gospel will let you see how the prophecy of Nathan to King David in the Old Testament that his house and sovereignty will always stand secure and his throne be established for ever, is being fulfilled in the story of the Annunciation, as explained by the Archangel Gabriel: “The Lord God will give him the throne of his ancestor David; he will rule over the House of Jacob for ever and his reign will have no end.”
In Hebrew, there is no specific word for a king’s palace or the Temple of God. The palace of the king is simply described as the King’s house as the temple is God’s house. So, the idea of “house” is deliberately ambiguous when spoken in reference to David as it could refer to both the dynastic line of David or to the palace in which he lives. Furthermore, in the first reading we see an ironic reversal in that God promises to establish a house for David even as David promises to build a house for God, an offer which God declines. David, ashamed that he was now living in an opulent “house,” would not allow God to suffer the humiliation of occupying a nomad’s tent. He thought to honour God by building God a house fitting for His glory and dignity. But God reminds David that since God has provided the latter with all the essentials of accommodation, God Himself is in no need of a human dwelling. No human hands can build a house that is ultimately suitable for God save for one that is built by God Himself. Even King David acknowledges this in Psalm 127: “unless the LORD builds the house, those who build it labour in vain.”
Mary is indeed the house of God, not built by human hands but shaped and created by God Himself. Our Eastern brethren pays her the greatest honour by describing her as the one “made more spacious than the heavens” or in Greek, “Playtera ton ouranon.” The Universe we know about is mind-bogglingly big. Yet, we recognise that God is far greater than that. The universe, for all its vastness, remains finite. God, on the other hand, is infinite! But here is the great mystery we celebrate today – God who could not be contained in His created universe chose to be contained in the tiny womb of this human being. Thus, we call Our Lady “more Spacious than the Heavens” because she held in her womb Him who holds the whole universe. She succeeds where the whole universe fails.
The veil which separated the Holy of Holies from the rest of the Temple Complex was embroidered with symbols of the cosmos, in a way indicating that the temple was a microcosm of the universe, the house of God. When the veil was torn in two on Good Friday at our Lord’s death, it was symbolically the end of the cosmos as we know it. During the time of our Lord’s birth, the temple was already an empty husk, the ark of the covenant, the throne of God, had already been lost during the Babylonian invasion and the first destruction of the Temple. Furthermore, in the mystical vision of the prophet Ezekiel, the shekinah, or God’s visible glory, had already departed. But here, we see the glory of God, the Holy Spirit and the power of the Most High will once again overshadow the “house” of God, not the Temple but Mary - she who is the ark of the new covenant, she who is more spacious than the universe.
So, on the eve of the day we commemorate how the Author and Creator of the Universe entered into our created universe as a child, it is fitting that the Church reminds us of how this happened. It was not by accident, nor is the instrument by which this occurred insignificant. Without Mary’s fiat to the Archangel Gabriel, we would not be celebrating Christmas. There is no Christmas without Mary.
Mary is indeed a cosmos to herself with Christ as its solar centre. Mary is indispensable to the story of salvation and the story of Christmas because without her, Christ’s birth could not have taken place. The pre-existent Word could not have become flesh if not for her fiat. Christ could not have been born without her free consent. The Mother of God, she who is “made more spacious than the heavens,” stands between the heavens and the earth and serves as a bridge between. Let us therefore ascend to the heavenly heights and enter into the Holy of Holies. Let us go up to the mountain of the Lord, the Heavenly Jerusalem, for Our Lady, the Blessed Virgin Mary, the true House of God has already bridged what was previously impassable. Through her co-mediation, she has allowed us to approach what was previously unapproachable and to comprehend what was previously incomprehensible. Let us take her hand as she leads us to the manger and beyond to the cross.
Third Sunday of Advent Year B
As that 60s Christmas song claims, “it’s the most wonderful time of the year.” But is it? It is true that for most people, there are many reasons to revel in the season - the exhilaration of Christmas shopping and carolling, the excitement of receiving gifts, partaking in family reunions, enjoying year-end holidays and taking the necessary break from work and school. But it can also be the season that creates much stress, anxiety and even depression. When more is expected, there can be more reasons to fail. Add to this natural predilection for disappointment and failure would be a global inflation gone out of control, a country with an uncertain and worrying political future, two major conflicts threatening to escalate into another world war.
Against this tide, not just a tide but a tsunami of despair, today’s liturgy shouts out this refrain: “Rejoice! Exult for Joy! Be happy at all times!” Our senses seem to want to shout back: “What’s there to be joyful about?” “Is the Church blind?”
And yet on this Sunday, the Church’s liturgy demands that we rejoice: “Rejoice in the Lord always; again I say, rejoice!” These words are a paraphrase of the passage from St Paul’s first letter to the Thessalonians which we heard as our second reading. Indeed, the Third Sunday of Advent is called “Gaudete Sunday.” “Gaudete” is the Latin word meaning ‘rejoice.’
What joy can there be in the midst of so much pain, suffering, gloom and darkness? It is certainly not the joy that emerges from some false optimism on our part that things are going to get better – too often, we can attest to this, things in fact get worse. Neither is it the joy that comes from creating an illusory world in our minds where pain and suffering is denied. So, what is this joy which the readings are speaking of? So, why should we be happy, and be happy “at all times,” albeit in good times or bad, in sickness or in health? St Paul tells us that this rejoicing is required of us simply “because this is what God expects you to do in Christ Jesus.” And the Church adds in her liturgy, “Indeed, the Lord is near.” The answer lies in Christ. True lasting joy is found only with God in Christ.
We are called to rejoice, because the Lord is coming – He is coming to save us, to liberate us, and to give us new life. Many of us may be experiencing some form of darkness in our lives. We find ourselves in the midst of problems without any apparent solution. We see ourselves ‘captives’ of our difficult circumstances, there seems to be no way out. Our hearts may be broken because of rejection or we have been hurt by the actions and words of others. We see ourselves poor, hungering and thirsting for friendship, understanding and a sense of belonging. Some of us find ourselves trapped in the darkness of sin.
If we see ourselves in any of these situations, rejoice and be glad, because the readings promise good news. This is the promise of God, as St. Paul tells us in the second reading: “God has called you and He will not fail you.” God is always faithful. God keeps His promise. God will not fail you. And what is this promise? The prophet Isaiah announces that the coming of the Lord’s anointed messenger will mean healing and liberation to all who are poor, broken-hearted, oppressed, and captive. The Good News is that which is announced by John the Baptist in the gospel – the Anointed One has come - Jesus has come – He is the Light of the World – and He is waiting to enter into your hearts and into your lives once again.
Therefore, we Christians anticipate the End Times not with fear and trembling, but with rejoicing. St Paul reminds us in the second reading, “Be happy at all times, pray constantly, and for all things give thanks.” Like the prophet Isaiah in the first reading, the thought of the “end times,” of Christ’s coming, should be met with euphoria, “I exult for joy in the Lord, my soul rejoices in my God!”
Sometimes we have an image of John the Baptist as an austere ascetic. In depicting the Baptist in this fashion, we tend to forget the joy that is associated with his entire life and vocation. It was him who leapt for joy in his mother Elizabeth’s womb when she encountered the Mother of the Word Incarnate. In the fourth Gospel, St John speaks of the source of the Baptist’s supernatural joy - it is the joy of the best man, who rejoices greatly at hearing the bridegroom’s voice. And thus, his humility opened a space within him for true joy, the kind which comes from the real presence of the Lord. So it can be, for each one of us.
Thus, John stands as a sign for us today on Gaudete Sunday. He points out for each one of us the path to lasting joy, not just a forgery or a fading type of joy. We should imitate his lifestyle of self-emptying – a life marked by humility – we prepare for the coming of the Lord by always holding on this basic principle that defined the Baptist’s life and mission, “He must increase and I must decrease.” Despite the difficulties he encountered, the harshness and austerity of his life, his imprisonment and execution at the hands of a local tyrant, John understood that as his own light dimmed and faded, another light was coming, the true light was coming to illuminate the darkened world and cast aside the shadows of sin. The Baptist only caught a glimpse of the first glimmer of light before the sunrise. We, on the other hand, have the privilege of knowing and witnessing that sunrise at Easter. We can, therefore, know no lasting peace and joy, unless we come to know Christ, the true Light of the World, and allow the light of His grace to transform us.
So, this Sunday, Gaudete Sunday, Rejoice Sunday, becomes another opportunity to be joyful, indeed it is a joy that is greater than it was in the days of the prophet Isaiah or in the days of John the Baptist. What they could only envision in a time of prophecy, we now experience in a time of reality. In just a matter of days we will celebrate the Feast of the Nativity of the Lord. But we do not just commemorate the past. The Liturgy anticipates the future, the coming of our Saviour, our Liberator, the Christ who will bring to completion the good work He has begun in us. For this reason, Holy Mother Church commands us in the imperative – “Rejoice”! Notice that this is a command, not a suggestion. “Gaudete in Domino semper: iterum dico, gaudete: Dominus prope est.” “Rejoice in the Lord always; again I will say, Rejoice. Indeed the Lord is near!”
Second Sunday of Advent Year B
When you are grieving, feeling lost and confused, you would most likely look to others for comfort and consolation - a word of affirmation, a reassurance of friendship and support, a warm hug or gentle touch to remind us that we are not alone. St Ignatius of Loyola also used the movements of consolation and desolation as the foundational tools for his primary spiritual exercise, which is the discernment of spirits. But Ignatius defines these terms in a very specific way, that is different to their common usage.
You may find it surprising that both consolation and its antonym, desolation, share a common root in Latin - “Sol” which means the Sun. So, consolation is literally with or towards the Sunlight, whereas desolation means away from the Sun - darkness. The latter makes more sense as we often equate our experience of desolation with darkness, the feeling where all light in our lives have been put out. So, consolation is facing or turning to the light and desolation is facing or turning away from the light. This makes so much sense with Ignatius’ definitions of these words.
Looking towards God’s light, the effect on the person’s spirit is ‘warming’, uplifting, positive. Looking away from the light, one is in one’s own shadow, the pitch-black darkness staring back at us when we attempt to look into the depths of our souls. To Ignatius, the task in desolation is not to try and find the way and chart a new course of direction, but to turn towards the light.
This is how we should consider the prophetic words of Isaiah, our Advent prophet, in the first reading. The reading begins with God’s instruction to Isaiah: “console my people, console them.” God is not just asking Isaiah to give His people some cheap form of consolation - a spiritual bear hug, nor is He asking Isaiah to provide them with some empty assurance -“don’t worry. Things will get better.” Many of us have been guilty of doing this when we are faced with people in pain who are hurting.
God, instead, is asking Isaiah to remind the people that their sentence for their sins, which is the 70 years of humiliating exile in Babylon, has come to an end. Their “prison term” is over and they will be released soon because their sins have been atoned and forgiven. This prolonged period of desolation, a period where they have been deprived of the light of God which shone on their land and the Temple, would soon be replaced by a period of consolation. The light is returning, the dark night would soon be over, they will be able to bask in the sunlight of God’s graces and mercy. The Lord is returning as a victorious King and a loving Shepherd who will hold His people tightly to His breast in a loving embrace.
The prophecy of Isaiah would only be partially fulfilled during the time of the return of the people from exile. Instead of a lush and rich land, they would encounter a barren wilderness where all traces of their glorious past civilisation had been erased by their enemies. Instead of the imposing Temple of Jerusalem, God’s seat and foothold on earth, they would only see ruins and rubble, mirroring their own lives which had to be rebuilt from scratch. Many would have wondered how the words of Isaiah’s prophecy, the promises of God, could have applied to them. Would they need to wait longer? How long?
This too is the experience of many of us. When faced with one setback or another, we often pray for and look for a break. Many lose faith when God seems slow in acting and answering their prayer. This is why the words of St Peter in the second reading, provide us with a clue as to the reason why God sometimes appears to delay in acting: “The Lord is not being slow to carry out his promises, as anybody else might be called slow; but he is being patient with you all, wanting nobody to be lost and everybody to be brought to change his ways.” What seems to be a delay is not caused by God being slow! It is because He is patient with us, waiting for us to repent and change our ways.
Israel had to wait in twilight and darkness for many centuries. And finally, the gospel announces the first hint of dawn, and it comes in the mysterious figure of this wild like character crying out in the wilderness. Just as heralds in ancient times would go before their liege to announce the imminent arrival of the king, St John the Baptist prepares the way of the Lord by announcing a message of repentance for the forgiveness of sins. This is it! The true secret of attaining consolation is found in repentance. Repentance is the door that leads from darkness to light, from despondency to hope, from tragedy to opportunity, from the pit of despair to the heights of joy.
Despite knowing this to be true, many of us continue to wait and this is where Advent is a season for us who experience the darkness of desolation. What must we do? What can we do as we await for the sun to break through the clouds? Once again, we turn to St Paul for guidance. He writes: “So then, my friends, while you are waiting, do your best to live lives without spot or stain so that he will find you at peace.”
Even as God wishes to console us with the message of hope and peace, He continues to permit moments of darkness in our lives. Why would He do this? The truth is that God works deep in our lives to transform our deepest sorrow into an abiding joy. Suffering, sorrow, pain and grieving may seem like an eternity. Those who have lost their loved ones will cringe whenever they are told by well-intentioned friends and family, to “get over it” or “find closure” or just “move on.” But it only takes a moment alone, or a memory, or a memorabilia to trigger a torrent of heart-breaking tears. As much as it is difficult to believe, we are assured that this will only “last a moment.” The flip side is grace, God’s favour. This, however, will not just last a lifetime but for eternity. What are months and years of mourning and grieving in comparison to an incalculable eternity of joy. Juxtaposed, we realise that our moments of anguish and darkness are fleeting in the light of God’s eternal favour and grace.
Sometimes we need to view our lives through a mirror. In our sorrow, we learn to appreciate joy. In our loss, we discover how much we have gained. Death reflects the sacredness and fragility of life. In the night of tears, we come to long for the dawn of joy. C. S. Lewis was right. Joy often comes as a surprise. It invades the most sorrowful spaces. It reminds us that beauty and goodness and life can grow, even in the most unpromising soil. Joy does not mean the absence of pain or sorrow. Rather, joy is often begotten in the purifying fire of the crucible of love, especially the love of God which is boundless and eternal. That my friends, is our true consolation.
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