Memorial of Saints (December 31)

St. Sylvester was ordained and succeeded Pope Miltiades on January 31, 314 A.D. He sent representatives to the Council of Arles and at the first General Council of Nicaea in 325 A.D. Arles condemned Donatism while Nicaea condemned Arianism. Tradition says that Sylvester received great grants of territory from Constantine after he cured the Emperor from leprosy. During his pontificate, many churches were built, including the basilica of St. Peter and St. John Lateran (died ca. 335 A.D.).

St. Columba of Sens is mentioned in Tradition as a Spaniard who left her parents when she was sixteen. She went to Gaul, was privately baptized at Vienne, and settled at Sens with a group of other Spaniards. She and her companions were executed for their faith by being beheaded near Meaux during the reign of Emperor Aurelian (died ca. 273 A.D.).

St. Melania the Younger was married against her will by her father. Her husband agreed however to respect her desire to devote her life to God. When her father passed away, she turned her family estate into a religious center. She became a religious philantrophist - helping churches and monasteries in Europe. In 406 A.D., because of the invading Goths, she, her husband and her mother and her followers, were led to Tagaste in Numidia, were they settled. Melania founded a monastery for men, and another for women. When her husband and her mother passed away, Melania built a cell near their tombs. As she started to attract others by her holiness, she built a convent for them (died ca. 439 A.D.).

Feast of the Holy Family (B)

(Edited) Sunday reflections

"...They returned to Galilee, to their own town of Nazareth."

1st Reading: Sirach 3:2-6, 12-14
Responsorial Psalm: Psalm 128
2nd Reading: Colossians 3:12-21
Gospel: Luke 2:22-40

Like all good Jewish families, Joseph and Mary brought Jesus to the Temple of Jerusalem, to be presented to God. For, according to their religious law, "Every male that opens the womb shall be consecrated to the Lord...and to offer the sacrifice of a pair of turtledoves or two young pigeons". As they went in the Temple, they met Simeon and the prophetess, Anna. Upon seeing the Jesus, Simeon made a prophesy saying that the child is destined for the fall and rise of many in Israel, and that Mary herself a "sword will pierce". Anna, on her part, also came forward and gave thanks to God for the child, who she knew was to be the Redeemer of Jerusalem.

The baby Jesus was not only God incarnated in human flesh, but He was also born to a human family. Joseph, His foster father, is from the royal line of King David. And Mary, His mother, was a simple Jewish maiden, whom God favored and bestowed with the fullness of His graces (she being immaculately conceived and without sin). If God blessed mankind by incarnating Jesus His Son in human flesh, He also blessed the human family through St. Joseph and the Blessed Virgin Mary. Therefore, God does not call only individuals to holiness; He also calls the human family to holiness - through the example of the Holy Family (Jesus, Mary, and Joseph).

The pursuit of sanctity as a family is difficult at first but possible even in these modern times. It becomes workable and manageable if every member of the family always look to God's strength and His divine help. The Holy Family is one source of grace from whom all families can look up to. The pattern for virtuous living can be seen clearly in: the virtues that Joseph, Mary, and Jesus exemplified individually, and as a family in their life at Nazareth. The simplicity and truth of their life and work, and their prayer together, (inferred from their Jewish faith) present well the Christian ideals of fatherhood (Joseph), motherhood (Mary), and childhood (Jesus). All the Catholic faithful are called to be grateful to God for the gift not only of His Son, but of incarnating His Son in the Holy Family at Nazareth.

The Family, the Industrial Revolution, & Life-Work Balance

Family Life, Industrial Revolution, Life-Work Balance

The Industrial Revolution had a profound effect on the life of the family and in their ways of earning a living. It also affected every family members' relationship with God.

These are the factors which the Industrial Revolution changed the way families lived: [1] the shift from agriculture to industrial; [2] the creation of a system of labor and wage earning; and [3] the creative tension between trust in God and secular matters.

A turning point

What was the Industrial Revolution? It began sometime in the second half of the 18th century. Before the Industrial Revolution, families depended on the land to build their home, and to grow crops to produce their food. To grow a large family became necessary during those times, as all the members of the family helped in producing their food from their own farm. This means families owned the means of production.

Effect of industry on the family's sustenance

The Industrial Revolution changed the way families earned a living. Instead of the farm, they now worked in industries that provided them with work and employment. These industries created many factories that led work away from the labor needed to till the land, to labor and work in factory lines of the industries that began to dot the landscape of many cities and towns.

New working conditions

The progress of industry was fast. Much of the land were now transferred from agricultural, to land that were used for industrial purposes. This direction decreased the size of the family, since it was not necessary anymore to have many children to earn a living. Even women and children also began to work in factories. Work conditions had changed: from work in the farm that was open-air but exposed to the natural elements; to work in the factories that were cramped but secured from the natural elements. The form of daily sustenance also changed: from food that was obtained directly from the families' farm production, to wages that were obtained from employers so that they can buy foods from food-producing factories.

Social analysis

It was this direction in history that widened the gap between those who owned the means of production, and those that do not. The Church wanted to address these many changes through encyclicals on labor and social justice, until it also integrated the social sciences through the Second Vatican II Council. The Council became open to how the social sciences can be used to solve the crises in the modern world. Some of these systems of analyses are not as widely used by conservative Catholics as they have been derived from socialist forms of analyses. These forms of analyses are often used by liberal theologians in part of the world where poverty and institutionalized injustices are seen. The social sciences are some modern ways to integrate the Catholic faith in solving the socio-political and economic problems of families.

Shift in family lifestyle

Though there are still many areas in the world that are still rural in context, the shift of lifestyle from rural to the urban in many industrialized areas had a great effect on the family. Whereas before, the family's relationship with God as Provider was through the earth they tilled, with the coming of the Industrial Revolution, the family was taken away from this relationship with God and the earth, and had now to relate with employers who provided them with wages for their labor. Although food was always available by spending the money they earned from their labor, this new way of life had shifted their attention more to the purchasing power of money, and took away their focus on the earth as the source of their food and sustenance from God. On the other hand, one great benefit of industrial progress was the efficient and mass production of food that was always available to the family. This is in contrast to the agricultural set up where families had to wait for the harvest season to arrive in order to obtain the crops that the earth yielded.

Religion in the parish and Christian spirituality disconnected from the reality of work

As families settled in the cities and became more removed from the farm, the image of God as Creator of the earth lessened in importance. Man became more aware of his capabilities to provide for himself and his family. Whereas before, it was a known truth that God provided for the family through the earth they tilled, man now became aware of his capacity to produce on his own through the labor he performs in the factory line. Whereas in the agricultural set up, he reaped the fruits of his own labor, in the industrialized set up, he gets monetary compensation but does not obtain the full produce of his own labor (a portion of which is returned to build and grow the factory in which he worked). The image of God as Creator of the earth was blurred by mechanization in the factory lines. More and more, the image of God as Provider for the family was shifted from the earth and the parish, to just the parish alone. Work in the factory lines involved money and earning a living.

Family situation changed

As religion was restricted to the parish, and labor associated with money, more than food, the tension between dependence on God versus dependence on money markedly increased. Thus, some families that depended more on money experienced a crisis in their faith. Many families that advanced well industrially also experienced a weakening of their Christian faith. However, old and traditionally-minded families that continued to trust in God, and lived frugally, continued their bond to the Catholic faith. Other families, who placed their trust more in means other than God, often experience the problems many are experiencing at present.

A modern trend that balances life and work

Since that First Industrial Revolution, there have been many more technological advancements. Many write that we are entering into a Fourth Industrial Revolution. Whatever this new Industrial Revolution is, and how it will affect the family again, is still to be studied and analyzed. But there is a modern trend that seeks a return to the original balance human life had. Some doctors who specialize in food and health advise families to buy organic or non-processed foods. Processed foods are produced with a lot of sodium (used as a preservative) and many sugars (to make it very palatable to the appetite). This modern trend is bringing people back to the idea that healthier and more nutritious food are obtained more from farms that deliver directly to the supermarkets. Processed foods often have many chemicals and other industrialized compounds that are harmful to the health in the long-term. When families buy organic foods and cook at home, their finances will also improve as they will spend less on health care and be healthier and stronger, both physically and mentally. Also, the bond that exists between the parents and the children will be stronger. This is a modern breakthrough: [1] families will bond again in the homes with organic produce cooked at home, [2] children will see, learn and understand where fruits, vegetables and the meat really come from, and [3] people will again think more of the farm and the earth which God had originally created for them to dominate responsibly. This is a fresh and a new direction to a more balanced way of life and work for families: to balance their relationship with God, the parish, the industries in which they work, and the earth where everyone else lives.

Visionaries, Stigmatists, and Incorruptibles (Part Four)

Introduction

God calls visionaries to make His message strongly heard in the world. The visionaries written in the previous blog posts were simple women and a native American man - all of whom never thought they were to be called by God to make His Son and the Blessed Virgin Mary more known and loved. Theirs was a unique call - to see and receive divine messages. It was not an easy calling, for those visionaries had to suffer oppositions, doubts and the disbelief from either members of their families or townsmates. Despite all that, they persevered and God's message was announced at a time when it was needed most.

Stigmatists or stigmatics

After the five visionaries mentioned, this blog post will consider stigmatists or stigmatics - those who have the stigmata in their physical bodies.

Those who study these phenomenon often refer to stigmatists as those who have the wounds of Christ physically visible in the body. On the other hand, the term stigmatics are those who suffer the wounds of Christ but the wounds are not physically visible as in the case of St. Catherine of Siena.

The stigmata is both a gift and a mystery. It is a phenomenon in which a person bears all or some of the wounds of Christ Crucified in his or her own body. The wounds appear without any physical external cause, and there is a flow of fresh blood from those wounds.

The best known and the first stigmatic was St. Francis of Assisi. Another popular stigmatist in modern time was St. Pio of Pietrelcina (Padre Pio). Because these two Franciscans were popular for this miracle of the stigmata, many are not aware that was only them and a few others in Church history who had been gifted with that miracle. But since the first stigmata came upon St. Francis of Assisi, many studies and scholarly research has established some 326 cases of stigmatization, with more than 60 of these stigmatics canonized in the altar of the Church.

Certain criterion to determine authenticity

Because of the many cases of stigmatization since St. Francis of Assisi, the Church has established through centuries of canonical processes certain criteria to know whether the stigmata is real. The following criteria were established:

• the wounds should be found in the very spots were Christ received His five wounds
• the wounds and the pains associated with the wounds should bleed afresh on feasts associated with Our Lord's Passion (and also on Fridays)
• the wounds do not fester (become infected and produce pus) and the blood flowing from them is pure
• the wounds do not yield to medical treatment and can remain for as long as 30-40 years
• the wounds produce a hemorrhage but they lie on the surface, far from the great blood vessels (and yet the blood streams from them)
• the stigmatic is known to possess a special love of the Cross

To be continued

In the next blog posts, the story of St. Francis of Assisi and St. Pio of Pietrelcina's stigmatization will be presented. St. Francis' stigmatization is based on written sources handed down from generation to generation - mostly among the Franciscans. As to St. Pio of Pietrelcina, since he lived until the middle of the twentieth century (died 1968 A.D.), there are existing photos that document his stigmatization.

Sources of this blog post

• Pocket Catholic Dictionary, by John A. Hardon, SJ

St. Thomas Becket, Bishop and Martyr

Feast of St. Thomas Becket, Bishop and Martyr

December 29, Christmas Season

Birth, family background, education, and early life
Thomas Becket, sometimes called Thomas à Becket, is the son of Gilbert, sheriff of London, and Matilda, both of Norman descent. He was born on December 21 in London, studied at Merton Priory in Surrey, studied law in London, and continued his studies at the University of Paris. When his parents died when he was twenty-one, he went to work for a relative in London. Still in difficult circumstances, in 1411 A.D. he joined the household of Archbishop Theobold of Canterbury, who sent him on several missions to Rome: to Bologna in 1144 A.D., and to Auxerre to study common law.

Ordination and entrance into political life
Thomas was ordained a deacon in 1154 A.D. and nominated by Theobold as the archdeacon of Canterbury. There he became a close friend and confidant of Henry of Anjou, soon to become King Henry II of England. Thomas became a favorite of Henry of Anjou when he convinced Pope Eugene III not to recognize the succession of King Stephen of Blois' son, Eustace, thus ensuring Henry's right to the English throne as Henry II. Thomas was then appointed chancellor of England by Henry in 1155 A.D. and soon became the most powerful man in England next to Henry. Enjoying a lifestyle in power, Thomas became famous for the luxury and magnificence of his position. However, Thomas was also known for his generosity to the poor and greatly assisted Henry in formulating reforms in the justice system that was instituted during his tenure.

Archbishop of Canterbury
Upon the death of Archbishop Theobold of Canterbury in 1161 A.D., the king nominated Thomas to be the archbishop of Canterbury. Thomas strenuously objected, and refused the position until told by the Holy See that he should accept the nomination. Thomas however warned Henry that nominating him would vastly undermine their good relationship. And indeed, this proved to be true because upon election to archbishop of Canterbury, Thomas resigned his position as chancellor and was ordained a priest on the day before his consecration as archbishop in May 1162 A.D.

Conversion, change of style of living, and conflict with the King
As archbishop of Canterbury, Thomas undertook an austere style of living. He became monastic in spirit, wearing a hairshirt underneath his cassock, and devoted much of his time to prayer and the study of Scripture. As he changed his life completely and became a strong Church leader, Thomas soon clashed with the King over clerical and Church rights. One of these conflicts occurred when Thomas rejected the Constitution of Clarendon which effectively gave the king power over the Church. In this conflict, Thomas was forced to flee to France for safety. After several years of acrimony between Thomas and the King, a reconciliation of sorts took place.

Return to England, final confrontation, and death
Knowing that it would mean his death, Thomas returned to England in 1170 A.D. from his exile in France. Shortly after arriving in England, Thomas sent letters of excommunication to the bishops of London and Salisbury, and a letter of suspension to the archbishop of York. The three bishops immediately set out for France to seek an audience with Henry II, who was in that country at the time. When the bishops informed Henry of Thomas' deeds, the King, who was given to fits of uncontrolled rage cried out, "Won't somebody rid me of this troublesome priest!" While it is doubtful that Henry really intended the death of Thomas, four of Henry's knights took him at his word and, on December 29, 1170 A.D., murdered Thomas in his cathedral at Canterbury. The murder of Thomas shocked all of Europe.

Martyrdom and sainthood
Thomas Becket was at once proclaimed a martyr and, in 1173 A.D., Pope Alexander III declared him a saint. The following year, Henry II was forced to undergo a public penance for the death of Thomas in response to the demands of the general populace. Until it was destroyed by Henry VIII in 1538 A.D., the shrine of St. Thomas à Becket became one of the most visited pilgrimage sites in Europe.

St. Stephen (Dec 26) & the Martyrs of the Early Christian Eras

Martyrs of the Early Centuries

Biblically, the first martyrs were the Holy Innocents - whose feast is memorialized every December 28. But liturgically, the first martyr memorialized in the celebration after Christmas is St. Stephen. His feast comes right after Christmas on December 26. Here is a list of martyrs who are memorialized in the liturgy within the octave of Chrustmas: St. Stephen (Dec 26), the Holy Innocents (Dec 28), and St. Thomas Becket (Dec 29)

Martyrdom in the early Church

Jesus is the inspiration for all the martyrs in the Church.  After His martyrdom, many followed His example in witnessing to the Kingdom. All the apostles of the Lord were martyred save for John the Evangelist (Dec 27). Many in the line of popes after St. Peter also shed their blood for the faith. This was the situation before the drafting of the rescript of Milan in 313 A.D.: persecution not only for the leaders of the Church, but to many Christians of all walks of life. They all experienced persecution from the Roman Emperors. The reason was because the Christian religion was considered as religio illicita - a forbidden religion hostile to state and the citizens of the Empire. For several centuries, the Christian religion went through numerous waves of persecutions. These eras of persecution can be divided into three general historical periods:

first (until about 100 A.D.);
second (from 100 to 250 A.D.);
and third (from 250 to 311 A.D.).

During these waves of persecutions, the witness of the martyrs proved truly great in the eyes of all their companions. Without the sacrifice of their lives for the sake of Christ and His Church, the Church would not have been strengthened at that time by their noble and heroic example. We hear of the witness of such great martyrs as: Polycarp, Ptolemaeus, Lucius, Apollonius, Perpetua and Felicitas, Ignatius of Antioch, Justin, Leonides of Alexandria, Fabian, Cyprian of Carthage, Sixtus II and Laurentius.

Polycarp (c. 69 - c. 155 A.D.)

Polycarp was a disciple of St. John the apostle. He then became bishop of Smyrna and was reputedly consecrated by St. John himself. When he was already eighty years old, he was arrested because he refused to sacrifice to the Roman gods and acknowledge the Emperor's divinity. He was then pierced with a spear and burned to ashes at the stake. Many who witnessed his death saw a dove fly out from his side when the spear was lanced at his side. [feast day, February 23]

Ptolemaeus (d. c. 161 A.D.)

Ptolemaeus was denounced by a man whose wife Ptolemaeus converted and eventually, because of her new faith, left the man. Ptolemaeus was then imprisoned and then sentenced to death by the magistrate Urbicius. [feast day, October 19]

Lucius (d. 259 A.D.)

During the time of Emperor Valerian's persecution of the Christians, a revolt broke out in the year 259 A.D. in Carthage. Solon, the prosecutor of Carthage, blamed the revolt on the Christians. He arrested Lucius and seven others - all followers of St. Cyprian of Carthage. Lucius and the seven (which included the deacon Flavian and the priest Victorinus), were all tortured and beheaded. [feast day - February 24]

Apollonius (d. c. 305 A.D.)

A deacon at Antinoë, Apollonius was arrested together with the musician Philemon (whom Apollonius converted) during Diocletian's persecution. They were taken to Alexandria and were thrown into the sea and drowned. Legends tell us that both were first sewed into sacks [together with an official whom they also had converted at their trial] before they were drowned into the sea. [feast day - March 8]

Perpetua and Felicitas (d. 203 A.D.)

Perpetua was a 22-year-old matron of noble birth in Carthage and had an infant boy, while Felicitas was her young pregnant slave. When they were arrested during the persecution of Septimus Severus, they were baptized in prison by their catechist, Saturus (who also was imprisoned with them together with their fellow catechumens Saturninus, Secundulus, and Revocatus). Perpetua gave her infant boy to her pagan father, while Felicitas had her infant child adopted by a Christian after giving birth in prison. Perpetua and Felicitas and their companions were condemned to be thrown to the wild beasts. The men were then torn to pieces by leopards and bears, while Perpetua and Felicitas were exposed to a bull that tossed them repeatedly. Since Perpetua and Felicitas did not die instantly, they were eventually slaughtered with the sword. [feast day - March 7]

Ignatius of Antioch (d. c. 107 A.D.)

Legend tells us that Ignatius was appointed and consecrated bishop of Antioch by St. Peter, after Evodius, the previous bishop of Antioch, passed away. Ignatius governed as bishop for forty years after he was then arrested during the persecutions of the Christians under the Emperor Trajan. Sent on a ship to Rome, he was escorted to the ampitheater where the last day of the public games was being held. He was killed by lions in the arena. Before his death, he dictated to Agathopus and the deacon Philo (who were with him in the ship headed towards Rome) seven letters of instruction on the Church, marriage, the Trinity, the Incarnation, Redemption, and the Eucharist - all important early Christian writings.[feast day - October 17]

Justin Martyr (c. 100 - c. 165 A.D.)

Well-educated, Justin became a Christian at about the age thirty. He then devoted himself to spreading the faith and eventually came to Rome where he opened a school of philosophy. He however incurred the enmity of Crescens whom he defeated in a debate. At the instigation of Crescens, the authorities learned of Justin's faith as a Christian. So, together with six companions, who all refused to sacrifice to the gods, they were scourged and beheaded. Justin is the first Christian apologist and layman to have written much on Christianity - more particularly on aspects that seek to reconcile the claims of the faith with reason.

Leonides of Alexandria (d. 202 A.D.)

Leonides is the father of the theologian Origen. He was imprisoned at Alexandria, Egypt, during the persecutions under the Emperor Septimus Severus. Laetus, the governor of Egypt, had Leonides' property confiscated, and then beheaded him for being a Christian. At the time of his death, his son Origen was about 15 years of age and became the greatest pupil of the Athenian Clement (b. 140/150, d. before 216).

Fabian (d. 250 A.D.)

A Roman layman, Fabian was elected pope on January 10, 236 A.D. because a dove settled on his head during the election. During his reign as pope, he condemned Bishop Privatus of Lambaesa for heresy, then did restoration work on the catacombs, and finally suffered martyrdom under Decian's persecution of Christians. Except for this information, there is not much facts known of his pontificate. [feast day, January 20].

Cyprian of Carthage (c. 200-258 A.D.)

Starting as a pagan rhetorician and lawyer, Cyprian became a Christian about 246 A.D. Educated as a profound scholar of the Bible, he was elected bishop of Carthage. When the Christians were persecuted under the Emperor Decius, Cyprian fled from Carthage and ruled his see by letter. When he returned to Carthage a year after, he was again caught in the politics of his time and place, and eventually was exiled to Curubis, a small town 50 miles from Carthage. Since he also refused to sacrifice to the pagan gods, he was beheaded on September 14. Legend then tells us that before he was sentenced to die by the sword, Cyprian said, "Thanks be to God", and knelt at prayer before receiving the death stroke. [feast day, September 16].

Sixtus II (d. 258 A.D.)

Sixtus was elected to the papacy on August 30, 257 A.D. His pontificate is known by his correspondence with Dionysius of Alexandria and Firmilian of Antioch. Through the letters that transpired between them, Sixtus upheld the position that heretical baptisms were invalid - without breaking ties with African and Asian churches that upheld those baptisms. During Valerian's persecution of the Christians, he was seized while saying Mass at a cemetery outside Rome and executed on August 6. Seized and executed with him were the deacons Agapitus, Feliccisimus, Januarius, Magnus, Stephen, and Vincent. [feast day, August 7].

Laurentius (d. 251 A.D.)

Laurentius, together with his brother Pergentius, were arrested and charged with being Christians. This was because both were making converts while still in school during the persecutions under the Emperor Decius. Despite being fortunate in having been released by the magistrate Tiburtius, because of their family, Laurentius and his brother persisted in their work of proselytizing and converting others to Christianity. They again were arrested and when they refused to sacrifice to pagan gods, were beheaded. [feast day, June 3]

Other martyrs

There were countless other martyrs in the early centuries who could not all be mentioned in this article:

martyrs like Sts. Agnes (d. c. 304 A.D., feast day - January 21);
Stephen (d. c. 35 A.D., feast day - December 26); his story is found in the Acts of the Apostles 6-7);
Apollonia (d. 249, feast day - February 9);
Lawrence (d. 258, feast day - August 10);
Lucy (d. 304, feast day - December 13);
Cecilia (date of death unknown, feast day - November 22);
Agatha (date of death unknown, feast day - February 5)
and Sebastian (d. c. 288, feast day - January 20).

The virgin-martyrs Cecilia, Agatha, Agnes, and Lucy, died in similar ways. Before dying, they were tortured brutally and at length, and then gave their lives for faith and virginity. All of these four were sentenced to die for reasons often surrounding their rejection of pagan suitors or advances made by the same. This led to their being brought to court and eventually sentenced to torture and death because of their Christian faith.

Summary

It is often said that the Church was built on the foundation of the Apostles and the blood of the martyrs. All of the apostles, with the exception of John, also died by martyrdom. By the great sacrifice of Jesus, and of many who followed him literally in the way of martyrdom, the faith has spread from Jerusalem, to Asia Minor, and to the regions and countries of Europe. For those who did not believe in Christ at that time, the very witness of the Christian martyrs was enough to convert literally thousands - including even political leaders such as kings, nobles, and rulers of the states and nations in which the Christian faith spread. These early witnesses of the Christian faith helped establish the Christian religion well and finally influenced the Emperor Constantine to make Christianity a formal religion in the Roman Empire.

Edited from the following sources:

• "A History of the Church" by Franzen and Dolan
• Dictionary of Saints, by John J. Delaney
• "A Year with the Saints" by Don Bosco Press, Inc.
• "Passion of the Saints" by Discovery Channel
• "The Friendship of God" by Segundo Galilea

Memorial of Saints (December 26)

St. Stephen was one of the seven deacons in the early Church. Filled with God's Spirit, Stephen spoke with much wisdom. He however aroused the anger of his people. Charged with blasphemy, the people stoned him to death. While being stoned Stephen forgave his executioners (died ca. 36 A.D.).

St. Archelaus was a bishop of Kashkar, Mesopotamia. He was known for his learning and holiness. His name is listed in the Roman Martyrology (died ca. 3rd century).

St. Dionysius was a priest before elected pope on July 22, 259 A.D. St. Dionysius was very active in defending the Church against heresies - particularly the ones caused by the bishop of Alexandria and Sabellianism. He is the first pope not listed as a martyr (died ca. 268 A.D.).

St. Zosimus was consecrated pope on March 18, 417 A.D. Zosimus was involved in two disputes: opposition to Bishop Patrocus and in the acceptance of Apiarias of Sicca appeal against condemnation by African bishops (died ca. 418 A.D.).

Christmas Mass for the Day (B)

(Edited) Reflections: Christmas Mass for the Day (B), December 25, 2011

Liturgical readings

Isaiah 52:7-10
Psalm 98
Hebrews 1:1-6
John 1:1-18

"The Word became flesh and made His dwelling among us."

In a sermon for Christmas, St. Bernard (a Cistercian abbot of the monastery of Clairvaux in the beginning of the 2nd millenium), describes the mystery of Christmas as follows:

"A little child has been given to us, but in Him dwells all the fullness of a divine nature...the smaller He became through His human nature, the greater was His goodness; the more He lowered Himself for us, the dearer He is to us."

What may humble all human pride, is the challenge to have faith in this little child, who has the fullness of divinity, the Wisdom of God - a Wisdom not only for the known universe, but also for what is unknown. In a little child, the hope of humanity is borne in the lowliness of a baby, born of a simple maiden from Nazareth.

Looking at the traditional Christmas crèche, and taking time to contemplate how God-became-flesh-in-Jesus, can fill any soul with an inner hope not like any other liturgical season of the Catholic faith. Even when present external circumstances appear to be heading towards a downward trend, the mystery of hope and joy which the Christ-Child can present to the whole world, is enough to dispel any form of negativity encountered in life this year. It gives to all those in need a source of hope for the future. And when one reflects on the meaning of the Christmas spirit in the Mass for the day, that hope and joy anticipated in Advent is now magnified to its fullness by the knowledge that all Christendom rejoices.

It has been two millenia since the mystery of the Word-became-flesh quietly entered human history in Bethlehem. But the Spirit of God-became-flesh was poured out to all humanity through the zeal of the apostles and their followers. It continues to be poured out to all at present through the Church and its staunch missionaries. Though there are still others who may not as yet see the light of truth in the mystery of the Incarnation, all Christians know by heart that as long as the light of hope which the Bethlehem event brings is alive in the lives of the missionaries of the Church, it will continue to inspire a world in need of this Christmas spirit.

Memorial of Saints (December 25)

St. Peter Nolasco inherited a fortune at 15 years of age when his father passed away. He used this wealth to ransom Christian prisoners from the Moors in southern Spain. From this missionary activity, together with St. Raymond of Peñafort, Peter decided to found the Order of Our Lady of Ransom (the Mercedarians). Papal approval for the Order came from Pope Gregory IX in 1235 A.D. The Mercedarians took a fourth religious vow - that of giving themselves, if necessary, in exchange for a slave (died ca. 1258 A.D.).

St. Anastasia of Sirmium was the daughter of a noble Roman and married a pagan. On the death of her husband, she went to Aquileia to minister to the Christians suffering from Diocletian's persecution of the Christians. She was eventually arrested for her Christian faith and was burned to death on the island of Palmaria. Anastasia has been venerated in Rome since the fifth century (died ca. 304 A.D.).

St. Eugenia was the daughter of a nobleman of Alexandria during the reign of Emperor Valerian. Because of the persecution of Christians during Valerian's reign, Eugenia dressed in male attire and fled to Heliopolis where she entered an abbey. She had trouble when she was accused and charged with adultery. Brought to court, she was exonerated of the charge by the magistrate, who fortunately was her father. When she took off her male attire and revealed herself to her father, Eugenia was able to convert her father to the Christian faith. She converted many others including her mother. Eugenia suffered martyrdom by sword for her faith in Christ (died ca. 257 A.D.).

4th Sunday of Advent (B)

(Edited) Reflections for 4th Sunday of Advent (B), December 18, 2011

Liturgical readings

2 Samuel 7:1-5, 8b-11, 16
Psalm 89
Romans 16:25-27
Luke 1:26-38

"For nothing will be impossible for God."

Faith and obedience to God is a virtue that is needed more in the present times. Even with all advancements in science and technology, the human heart has basically remained the same (still in need of redemption from God). All humanity inherited a heart from Adam and Eve - one that disobeyed God and chose to do what is against His will. But God did not give up on this disobedience. He chose Mary (conceived without sin - the Immaculate Conception), to bring back into the world the virtues of obedience, purity, faith and confidence in God. This simple maiden, this humble virgin from Nazareth, became the instrument by which God will place back in the heart of humanity His Word - a Word that speaks the golden rule, to lead us back to a life in union with God.

God's ways are above our own. And nothing is impossible with Him. From the human point of view, Mary's conceiving the Word as a virgin is both a miracle and a mystery (as with the conception of Elizabeth in her old age). If learned systems of logic are suspended, and a direction to trust in God is followed, (as exemplified by Mary), all can gradually practice the same virtues she practiced. To trust God in His Word, to trust God in His Church, and to trust God in the very ordinary circumstances all live and work in, is the mustard seed of faith that will eventually bear a fruitful harvest for each - the presence of Christ in our hearts and in our lives.

In Catholic devotion, Mary has a special role in the history of salvation. Her role was unique that Christians in both the Eastern and Western traditions naturally turn to her and devote their lives and their projects to God through her intercession. After Jesus, she is the most loved in prayer and spirituality. It was her who, "undid" the disobedience of Eve's heart (by her obedience). By Mary's faith in God's will, she bore Jesus, who also, "undid" the disobedience of Adam's heart (by His obedience unto death upon a Cross), and provided a path for all to follow - a path that can make humanity see the wisdom of following the golden rule in this life, so as to share in the eternal life Jesus promises.

Mary the Dawn, Christ the Perfect Day

An anonymous poet wrote a poem that speaks metaphorically of the relationship between Jesus and His mother Mary. This poem is one of the hymns suggested for the Morning Prayer of the Liturgy of the Hours' "Common of the Blessed Virgin Mary". The poem now exists in its edited form by the Dominican Sisters of Summit (1972). The poems reads as follows:

Mary the dawn, Christ the Perfect Day;
Mary the gate, Christ the Heavenly Way!
Mary the root, Christ the Mystic Vine;
Mary the grape, Christ the Sacred Wine!
Mary the wheat, Christ the Living Bread;
Mary the stem, Christ the Rose blood-red!
Mary the font, Christ the Cleansing Flood;
Mary the cup, Christ the Saving Blood!
Mary the temple, Christ the temple's Lord;
Mary the shrine, Christ the God adored!
Mary the beacon, Christ the Haven's Rest;
Mary the mirror, Christ the Vision Blest!
Mary the mother, Christ the mother's Son
By all things blest while endless ages run. Amen.

In just fourteen lines, the anonymous poet gives us a glimpse of that deep mystery of the Incarnation. The poet uses symbols to express the relationship of the divine to the human. This is an excellent poem to meditate when there is an opportunity to strengthen devotion to Mary and Jesus, especially the twin hearts of Jesus and Mary (the Sacred Heart of Jesus and the Immaculate Heart of Mary).

Many theologians and scholars who study aspects of Marian devotion would want to see this poem also expressed in religious art. Some religious art portray only the image of the Blessed Virgin Mary. There are statues or paintings which present Mary alone in the artist's presentation. Modern theologians and scholars would prefer that religious artists portray Mary and Jesus together in whatever medium they use (like Mary holding the Child Jesus in her arms, or like the sculptured image of the "Pieta"). This way of presenting Jesus and Mary in religious art will help the faithful really see (as in the poem) how Mary is related to the mission and ministry of Christ Jesus.

If the reader were to use his imagination to extend the above poem to more metaphors, then he can add his own personal spiritual insights to the poem mentioned above.

As an example, one can add:

Mary the ark, Christ the Rainbow's Promise
Mary the star, Christ the Newborn King
Mary the tree, Christ the Sacred Fruit
Mary the chalice, Christ the Eternal Spring
Mary the womb, Christ the Word Enfleshed
Mary the well, Christ the Living Water

In the books of St. Louis-Marie Grignion de Montfort (Secret of Mary and True Devotion to Mary), one can find so many symbols and metaphors that also present the relationship of Jesus and Mary as in the poem given above. Montfort is an expert in presenting Mary as the best way to obtain Christ, the Eternal Wisdom of God. He attests to a part of the Litany of Mary where Mary is presented as the "Seat of Wisdom".

Sources of this blog post

• The Who's Who of Heaven: Saints for All Seasons, by Msgr. John P. Kleinz
• God Alone, by Montfort Publications, Inc.

Loaves and Fishes by Joseph Grassi

Loaves and Fish

By Joseph A. Grassi

Introduction

One key to understanding the New Testament is to look at it from the angle of Christ's use of meals in His ministry and preaching. This was a discovery made by studies of biblical scholars using modern tools that help understand the "food language" in the Gospels. They also point out that this has a counterpart in the Old Testament, through the "manna" eaten by the Israelites in the book of Exodus. The book, "Loaves and Fishes", by Joseph A. Grassi, says that the gospels are not merely "food for thought and reflection", but rather refer to actual food or bread, which is found in almost every page of the four gospels. Grassi's book, studies this food language by analyzing the miraculous feeding narratives (the multiplication of the loaves) in each of the four gospels.

Analyzing Matthew 14:13-21

When this passage of the gospel is read every 18th Sunday of the Year (A), one will notice that it comes from Matthew's version of the multiplication of the loaves. Author Grassi makes an analysis and comparative study of this passage. He says that the mentioning of five thousand men, not counting women and children, is a custom that goes back to ancient times when meals and banquets were usually men's affairs. However, when the women and children were included in the text of the gospel, Grassi sees this as in agreement with the emphasis on the theme of family provided by Matthew in his gospel. One has only to note that Matthew mentions in his first two chapters the names of Joseph, Mary, and the child Jesus frequently (indicating the theme of family).

Parallel study of Matthew 14:19 and Matthew 26:26

Author Grassi also takes the gospel verse of Matthew 14:19 and makes a parallel study of it with the text of Matthew 26:26 (on the Last Supper passage). He says that the action of blessing done by Jesus in both these gospel verses show a striking similarity.

• Matthew 14:19 (on the Feeding of the Five Thousand)


• took the five loaves and two fish
• [he] blessed
• and broke them
• and gave the loaves
• to the disciples


• Matthew 26:26 (on the Last Supper event)


• took bread
• [he] blessed it
• broke it
• gave it [the bread]
• to his disciples

And when one also looks at the words of the Eucharistic Prayer I of the Holy Mass, you will also find an important similarity

• Eucharistic Prayer I (Holy Mass liturgy)


• he took bread in his sacred hands
• he gave you [Father] thanks and praise
• He broke the bread
• gave it [the bread]
• to his disciples

The Eucharist Prayer I of the Holy Mass

From these parallels, one can see how the words of consecration in the Eucharistic Prayer I of the Mass, takes its source from both the miracle account of the multiplication of the loaves and the Last Supper event. Author Grassi also mentions in a special way how the last phrase "to the [his] disciples" conveys an important meaning for Catholics today: that this sequence in which Jesus' action of giving the bread to the disciples, and the disciples also giving the loaves to the crowd (in the event of the multiplication of the loaves), invites all the Catholic faithful (clergy, religious and lay) to continue this Eucharistic tradition in the Church. All Catholics of all walks of life are to participate in the Eucharistic action of sharing and giving Jesus (the Bread of Life) by extending the Eucharistic spirit of charity to all people in the particular situations of their life and work.

Outline of Joseph A. Grassi's book

There are many more details in Grassi's interpretation. His book actually encompasses the four feeding narratives in the gospels of Matthew, Mark, Luke and John. For those interested to learn more of what is found in this New Testament study, Grassi's book is outlined as follows:

• The Four Feeding Narratives in Parallel Columns
• Antecedent Biblical Feeding Motifs
• The Markan Feeding Narratives
• The Matthean Version
• The Lukan Version
• The Johannine Version
• General Conclusion: Bread, a Central Issue in the Four Gospels

Biographical information on Grassi

Author Joseph A. Grassi is a professor in the department of religious studies at Santa Clara University. His interest in the feeding narratives also has its pastoral side: he has initiated in many churches the Skip-A Meal program to provide food for the hungry. His other books are: "God Makes Me Laugh: A New Approach to Luke"; "The Hidden Heroes of the Gospels"; and "Children's Liberation: A Biblical Perspective".

Great Mendicant Orders

Four Great Mendicant Orders in the Church of the Middle Ages

Introduction

Religious orders that have embodied the ideal of unconditional poverty are called mendicant orders. These religious orders acquired great significance in the ecclesiastical life of the Middle Ages. They did so not only because of their witness to the holy poverty of Christ, but also because they provided well-known and impressive preachers, and very important theologians of the High Middle Ages.

The four mendicant orders

Although foremost among the mendicant orders are the Franciscans (founded by St. Francis of Assisi) and the Dominicans (founded by St. Dominic de Guzman), there are two other mendicant orders which espoused the vow of unconditional poverty: the Hermits of St. Augustine (receiving papal approbation in 1256 A.D.), and the Carmelites (who relocated themselves in Europe and became a mendicant order in 1247 A.D.).

A spiritual response to the rich-and-poor divide

The Church at that time was greatly divided between a wealthy and powerful clergy and an increasingly wealthy Christian laity, versus, a poor and marginalized populace. To resolve this problem, God called saints in the persons of St. Francis and St. Dominic, to overcome this situation inwardly through the imitation of the poverty of Christ - teaching their era the way to possess and to renounce at the same time. Both Francis and Dominic worked hard to found a religious order that would reintroduce the gospel spirit of poverty in the Church and the society of their time.

Pope Innocent III

Pope Innocent III was considered the most powerful pope of the Middle Ages. Under his leadership, the papacy was led to the zenith of its power - "achieving a dizzying and untenable height". It was not anymore the emperor but rather the pope who became the supreme arbiter of western Christianity. It was to this pope, that St. Francis of Assisi and a few of his companions went to, in Rome in c. 1209 A.D., to obtain approval for his way of life and the authorization to preach. Since Pope Innocent III recognized St. Francis as the man he saw in his dream who supported the pillars of the Church, he granted Francis authority.

The spread of the mendicant orders

After receiving approbation from Pope Innocent III for his work, Francis continued in his preaching and his ideas spread with unprecedented speed. The Franciscans quickly became well-known, and everywhere, St. Francis' appearance caused a profound impression on all peoples of all levels in society.

St. Dominic de Guzman was another influential saint who founded a mendicant order which spread rapidly. Living in the same era as St. Francis, St. Dominic de Guzman had a different personality. Being a canon regular, and aware of the destructive influence of the Cathari heresy in southern France, he decided to convert them by becoming an itinerant preacher and live in apostolic poverty. He accepted the Franciscan rule of poverty but saw that there is something else needed: good theological training. This was necessary to produce well-found sermons in preaching. Though St. Dominic and his followers were not approved at the 4th General Council of the Lateran in 1215 A.D., they were eventually approved by Pope Honorius III in 1216 A.D. The Dominican order grew and like the Franciscans, they also had a separate religious order for women, and a Third Order for lay people.

Theological influence

In the 12th and 13th centuries A.D., theological studies among the clergy shifted from the spirit of the ancient Christian patristics and Church fathers, to the newly developing theological movements in the universities. One of the prime movers of this theological movement was St. Anselm of Canterbury (d. 1109 A.D.). He is regarded as the "father of scholasticism". According to St. Anselm, faith could be supported by the intellect. This general thinking also involved the scholasticism of Peter Abelard (1079-1142 A.D.) and Peter Lombard (d. 1160 A.D.). But further more developments in this scholastic movement was needed to increase the theological importance and influence of Catholic thinking at the time. What was needed was a "high scholasticism". This developed in the 13th century A.D. This made theological thinking reach its absolute prime. It found great appeal among the members of the mendicant orders. These were the foremost representatives of this "high scholasticism": the Dominicans represented by St. Albert the Great (d. 1280 A.D.), St. Thomas Aquinas (d. 1274 A.D.), Meister Eckhart (d. 1328 A.D.), and the Franciscans represented by St. Bonaventure (d. 1274 A.D.) and Duns Scotus (d. 1308 A.D.).

The ideal of gospel poverty

At a time when a dilemma in the Church and society was present, God answers by calling great saints to respond to the particular needs and difficulties of that age. Through their witness of evangelical poverty as lived and taught by Christ, they have started and founded mendicant orders which will always remind the Church and societies of every generation that the ideal of evangelical poverty will always make us closer to the person of Christ.

Primer on the Bible

What is the Basic Structure and Divisions of the Bible?

The Bible is divided into the 46 books of the Old Testament and the 27 books of the New Testament

Main division

The Bible is mainly divided into the Old Testament and the New Testament. The Old Testament contains the books relating to the old covenant between Yahweh and Israel. The New Testament contains books and letters relating to the new covenant between God and the New Israel, the Church.

The Old Testament

The Old Testament is basically divided into three: the Torah, the Prophets, and the Writings. The Torah is the Law given by Yahweh to the people of Israel. The books of the prophets are books which contain stories on how the prophets of Israel always remind the people to turn back from sin and return to Yahweh, their God. The Writings are books which contain all the writings of Israel's men of wisdom.

• Torah
• Genesis [Gn]
• Exodus [Ex]
• Leviticus [Lv]
• Numbers [Nm]
• Deuteronomy [Dt]

• Prophets
• Joshua [Jos]
• Judges [Jgs]
• Ruth [Ru]
• First Book of Samuel [1Sm]
• Second Book of Samuel [2Sm]
• First Book of Kings [1Kgs]
• Second Book of Kings [2Kgs]
• Some bible scholars make a further division of the Bible to signify the historical books. These historical books contain: 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles [1Chr], 2 Chronicles [2Chr], Ezra [Ez], Nehemiah [Neh], Tobit [Tb], Judith [Jdt], Esther [Est], 1 Maccabees [1Mc], and 2 Maccabees [2Mc]
• Isaiah [Is]
• Jeremiah [Jer]
• Lamentations [Lam]
• Baruch [Bar]
• Ezekiel [Ez]
• Daniel [Dn]
• The 12 Minor Prophets
• Hosea [Hos], c. 750-732 B.C.
• Joel [Jl], c. 500 B.C.
• Amos [Am], c. 750 B.C.
• Obadiah [Ob], c. 475-450 B.C.
• Jonah [Jon], c. 400-200 B.C.
• Micah [Mi], c. 740-700 B.C.
• Nahum [Na], c. 612 B.C.
• Habakkuk [Hb], c. 605-597 B.C.
• Zephaniah [Zep], 640-609 B.C.
• Haggai [Hg], c. 520 B.C.
• Zechariah [Zec], c. 520-518 B.C.
• Malachi [Mal], c. 440 B.C.

• The Writings
• Proverbs [Prv]
• The Psalms [Ps]
• Ecclesiastes [Eccl]
• Job [Jb]
• Song of Songs [Sng]
• Sirach (Ecclesiasticus) [Sir]
• The Book of Wisdom [Wis]

As a whole, from Genesis to the book of the prophet Malachi, the Old Testament comprises 46 books.

The New Testament

The New Testament is basically divided into the gospels, the epistles, and the Book of Revelation. The gospels give an account of the life and teachings of Jesus - with each gospel giving a particular focus depending on the community in which the gospel tradition has been used. The epistles or letters, are attributed to the apostle Paul and the other apostles. These letters were written for the benefit of the communities they were addressing. The book of Revelation, traditionally known to be written by John, is an apocalyptic writing that uses a lot of symbolism.

• The Gospels
• The gospel of Matthew [Mt], c. 85 A.D.
• The gospel of Mark [Mk], c. 70 A.D.
• The gospel of Luke [Lk], c. 75 A.D.
• The gospel of John [Jn], c. 90-100 A.D.

The book of the Acts of the Apostles [Acts] follows the book of John. It gives an account of the early Christian church and how it began to grow and spread throughout the many regions surrounding Jerusalem. Modern bible scholars refer to the book of the Acts of Apostles as belonging to the book Luke-Acts, which refers to the integration of the gospel of Luke and the book of Acts. It has been studied that the one who wrote the gospel of Luke also wrote the book of Acts.

• The Epistles or the New Testament Letters
• Letter to the Romans [Rom], c. 57 A.D.
• 1st Letter to the Corinthians [1Cor], c. 57 A.D.
• 2nd Letter to the Corinthians [2Cor], c. 57 A.D.
• Letter to the Galatians [Gal], c. 50 A.D.
• Letter to the Ephesians [Eph], c. 61-63 A.D.
• Letter to the Philippians [Phil], c. 62-63 A.D.
• Letter to the Colossians [Col], c. 61-63 A.D.
• 1st Letter to the Thessalonians [1Thes], c. 51-52 A.D.
• 2nd Letter to the Thessalonians [2Thes], c. 52 A.D.
• 1st Letter to Timothy [1Tm], c. 63 A.D.
• 2nd Letter to Timothy [2Tm], c. 63 A.D.
• Letter to Titus [Ti], c. 62 A.D.
• Letter to Philemon [Phlm], c. 62 A.D.
• Letter to the Hebrews [Heb]
• Letter of James [Jas]
• 1st Letter of Peter [1Pt]
• 2nd Letter of Peter [2Pt]
• 1st Letter of John [1Jn]
• 2nd Letter of John [2Jn]
• 3rd Letter of John [3Jn]
• Letter of Jude

• The book of Revelation [Rv] - the book of Revelation uses apocaplytic language. It uses a lot of symbols in its contents. Bible scholars have come to the conclusion that the book was written for a persecuted Christian church under the Roman Empire. Thus the symbols referring to, for example, dragons with seven heads, is a kind of 'code' among the persecuted Christians when referring to the Roman Empire.

As a whole, from the gospel of Matthew to the book of Revelation, the book of the New Testament comprises 27 mini-books.

Further divisions into the Bible

So quotes from the Bible can be referred to with ease, the books are further divided into chapters, passages, and verses. A good translation to have is the New American Bible. This is a good translation because the English is better than the Revised Standard Version. And this translation is the one used in Eucharistic liturgies. In the New American Bible, the chapters are further divided into passages or sections with a short caption describing the contents of the passage or the section. Then the passage or section is further divided into verses which are also numbered like the chapters. Thus, when you see the reference Mt 28:16-20, this means that it refers to the gospel of Matthew, chapter 28, verses 16-20. Sometimes the verses have an a, b, or c letter accompanying the number, this just means a further division of the verse itself. To be familiar with the abbreviations of the books of the Old Testament and the New Testament, you can refer to the list above.

Different ways of presenting the divisions of the Bible

The above divisions of the bible is only one of many standard ways of dividing the bible to have an idea what it is. In some versions of dividing the bible, some books that are placed in the historical are considered among the prophetic books. A better approach of understanding the bible is to research, and know the many ways the bible is categorized into different books and traditions. This will obtain for the reader a fuller understanding and comprehension of its eaning and contexts.

Israel's Conquest of Canaan

"The Promised Land" - Three Theories of Israel's Conquest of Canaan

Three theories have been proposed to by biblical scholars and archaeologists to understand how the early Hebrews were able to conquer Canaan and settle in the land.

The Three Theories of Israel's Conquest of Canaan

Because there are inconsistencies in the biblical account of the book of Joshua and there are missing information in archaeological findings, scholars have arrived at different conclusions on the early Hebrews conquest of Canaan. The three theories they have proposed are:

• 1 gradual infiltration
• 2 military invasion
• 3 peasant revolution

1 Gradual Infiltration

The theory of gradual infiltration proposes that the early Israelites settled in Canaan over the space of several generations. This gradual settlement was not completed until the time of David. In this theory, no military assault was made on the land. Rather, there was instead the gradual nomadic infiltration of pastoral nomads from the desert into the sparsely settled hill country. These nomads entered the land because they were in search of pasture for their flocks. Eventually, they became in good terms with the native Canaanites - eventually intermarrying with them.

The only drawback with this theory of gradual infiltration is that the story of Joshua's conquest in the bible would be interpreted as something of a myth meant to tell a story that conveys a present truth. The writer of this biblical account would have used the literary style of the epic to portray Yahweh's mighty power in providing the Israelites with land. Though this theory departs from the truth of the biblical account, on the other hand, the theory supports the archaeological findings that show that not all cities of Canaan and its environs were destroyed through battle.

2 Military Invasion

The second theory of military invasion proposes a view that is really in line with the biblical tradition of conquest. In this theory, biblical scholars say that the writer (known as the Deuteronomistic historian) of the Canaan conquest in the bible wrote the account to proclaim to the Israelite community that it is Yahweh, the Divine Warrior, who was responsible for the victory.

This view of military conquest has some support from archaeological excavations. There is archaeological evidence for the violent destruction of some Canaanite cities in the late thirteenth century (B.C.E.) Cities mentioned in the bible that were attacked by Joshua, notably Lachish and Hagar, actually did fall in that period.

Though there is evidence of such a military invasion to support the theory, there are also archaeological evidences in 1930-1936 A.D., during a British excavation, that the destruction of those cities may be due to an earthquake. This archaeological evidence depart from the truth of this second theory.

3 Peasant Revolution

This third theory of peasant revolution has gained more attention since it sheds light on some aspects of the biblical account of Joshua's conquest. It helps to understand why some cities fell to Israel without any reported military attack. It explains why there is no archaeological evidence of the destruction of some cities claimed by the "peasant" revolutionaries. It also explains why some Canaanite elements (the Gibeonites) joined the Israelite cause.

The only drawback with this theory of peasant revolution is that there is no explicit indication of a peasant's revolt in the biblical tradition of the book of Joshua and Judges.

Conclusion

Going through all the three theories, and seeing that, indeed, no one theory can completely reconcile both the truth found in biblical accounts and the material evidences in archaeological excavations, we can simply conclude that the Israelite occupation of Canaan was far more complex than what we apparently see. As biblical scholars, historians, and archaeologists make more in-depth studies, and place all their data and information in a joint project, they may find another theory that can be as close to the truth of that Israelite conquest of Canaan during the thirteenth centuries before Christ (or before the Common Era - BCE).

Related resources:

• "Understanding the Old Testament", by Bernhard W. Anderson
• The Promised Land: Introductory Article

Visionaries, Stigmatists and Incorruptibles (Part Three)

Introduction

Two popular devotions to Christ are the Sacred Heart of Jesus, and the devotion to the Divine Mercy. The former was made known through the visionary St. Margaret Mary Alacoque, her confessor Bl. Claude La Colombiere, and co-initiator, St. John Eudes, in the late 1600s A.D. (The three are called the "saints of the Sacred Heart"). As for the devotion to the Divine Mercy, this was made known by St. Faustina Kowalska of the Sisters of Mercy in Poland in the 1930s A.D.

Devotion to the Sacred Heart of Jesus made prominent the truth of God's love for humanity, while devotion to the Divine Mercy emphasizes God's mercy and forgiveness upon the whole world.

Private revelations

The apparitions to both St. Margaret Mary and St. Faustina were private revelations - known only to the visionaries. This is different from known public apparitions of the Blessed Virgin Mary in Fatima, where about 70,000 people in Portugal witnessed the miracle of the sun on October 13, 1917 A.D. In the private revelations of Margaret and Faustina, only the visionaries learn of the messages from Christ Himself. They then tell their confessor about these messages and their confessors support them in the desire of God to make the messages known. In the case of St. Margaret Mary, it was her confessor Bl. Claude La Colombiere, SJ, who learned of the revelations and declared that the visions of Margaret Mary were genuine.

St. Margaret Mary

St. Margaret was a nun of the Visitation convent at Paray-le-Monial, France. Christ, as the Sacred Heart, began to reveal Himself to her on December 27, 1673 A.D. The religious superior of her community, her own companion nuns, and a group of theologians, were initially unconvinced of the validity of the apparitions. It was her confessor, Bl. Claude, who continually supported her. Opposition to St. Margaret ended in 1683 A.D. when another superior of the community was elected, and named St. Margaret as assistant. After the devotion was then established in her convent, it soon spread to other Visitandine convents. Official recognition of the devotion was recognized and approved by Pope Clement XIII in 1765 A.D. - 75 years after the death of St. Margaret Mary.

St. Faustina Kowalska

On February 22, 1931 A.D., Jesus as King of Mercy appeared to Faustina dressed in a white garment. From under his garment came two rays of light - one red, the other pale. The Lord spoke to the nun and told her:

"Paint a picture according to the vision you see and with the inscription, 'Jesus, I Trust in Thee.'"

And so, with the help of her confessor and her companions, someone was found to paint the picture of the Divine Mercy (as St. Faustina could not draw). It is this painting that was reproduced into the Divine Mercy picture all see in some parishes and in many Catholic stores and bookstores.

Called for a special purpose

If one were to examine the historical contexts in which these devotions were born, one can see the hand of God stemming the tide of a movement or trend in the world that is undermining and weakening the Christian faith. In the time of Margaret Mary, there was a widespread secularist movement in France, and the growing influence of Jansenism. As regards the time of Faustina, there was a strong totaliarianist movement getting stronger in the world. And only after the death of St. Faustina in 5 October 1938 A.D., did all know that Europe and the rest of the world would become embroiled in the most destructive world war in human civilization (World War II).

Summary

What can one learn from these messages of God to five popular saints and visionaries? The messages that can be learned from them: God's love for the sick (Our Lady of Lourdes); God's love for the poor and unborn (Our Lady of Guadalupe); God's desire to have the Blessed Virgin Mary honored (Our Lady of the Miraculous Medal); God's love for all humanity (Sacred Heart of Jesus); and God's mercy on all sinners and the whole world (Jesus, King of Mercy). In the history of the Church, God chooses a select few of his humble servants to convey a message of love, mercy, forgiveness, and hope. He does this through visionaries, who, because of their attentiveness and spiritual sensitivity to His voice, are called to make His message known to all.

To be continued

Next in this Series is the study on the lives of two well-known stigmatists: St. Francis of Assisi and St. Pio of Pietrelcina. Both holy men bore the wounds of the Crucified Jesus in their physical bodies. This phenomenon is something of God as no medical practitioner or scientist could find a scientific or logical explanation to these "stigmata".

Memorial of Saints (December 19)

St. Nemesius was an Egyptian Christian. During the persecutions of Christians under Emperor Decius, he was arrested in Alexandria. Found guilty of his Christian faith, Nemesius was scourged and then burned to death (died ca. 250 A.D.).

St. Anastasius I was elected pope on November 27, 399 A.D. It was his pontificate that condemned Origen. He also urged the African bishops to oppose Donatism - one of the early Christian heresies (died ca. 404 A.D.).

Blessed Urban V had a very good education before he succeeded Innocent VI as pope. Urban V was able to return the papacy to Rome after it had been in Avignon, France for a half century. But after the papacy was restored to Rome, unrest began in Italy, and war broke out between England and France. Urban V thus decided to return the papacy to Avignon (died ca. 1370 A.D.).

Advent, Christmas and Liturgical Hymns

Introduction

With the beginning of Advent, a new liturgical year in the Catholic Church begins. In some Catholic countries, they call the liturgical year a Cycle. So if some countries call the present liturgical calendar as Year A, other Catholics have the tradition to call it Cycle A. (author's note: Spanish-speaking countries, as well as the Philippines and Portuguese-speaking Brazil use the term Year A, B, and C; while English-speaking countries and European countries use the term Cycle A, B, and C.) But both Year and Cycle mean the same: in Year or Cycle (A), the gospel of Matthew is mostly used in the regular Sunday Eucharists (with Lent and Easter season as exceptions); in Year or Cycle (B), the gospel of Mark is generally used; in Year or Cycle (C), it is the gospel of Luke that sets the thematic framework for the regular Sunday Eucharists.

Christmas hymn and a hymn in honor of the feast of the Holy Family

Below are two hymns related to this holiday season. The first is a Christmas hymn while the other is a hymn on the Holy Family with a focus on the person of St. Joseph.

Christmas hymn

The music accompanying the text of this hymn was composed by E. Elgar (1857-1934 A.D.).

Unto us a Child is given,
Christ our Savior bring release;
Counselor, Eternal Father,
God made man, and Prince of Peace.

Born of Mary, gentle virgin,
By the Spirit of the Lord;
From eternal ages spoken:
This the mighty Father's Word.

Love and truth in Him shall flower,
From His strength their vigor take.
Branches that are bare shall blossom;
Joy that slept begins to wake.

Praise the everlasting Father,
And the Word, His only Son;
Praise them with the Holy Spirit,
Perfect Trinity in One.

Hymn to the Holy Family

There are many hymns to the Holy Family. Here is one which features St. Joseph. The text and music are by Stephen Somerville, 1971, 1972 A.D.

Joseph of Nazareth, you are the man
Last in the line that rose from David, King,
Down through the royal generations ran,
And ends with Jesus Christ.

Gabriel from heaven came to Mary's side,
Came with the joyful promise of a King,
Came to you also, Joseph, to confide
That God conceived the Child.

Guardian and foster-father of the Christ,
Honor to you so chosen by our God!
Husband of Virgin Mary, you are first
To show us Christian love.

Memorial of Saints (December 18)

St. Flannan of Killaloe was a bishop of Ireland. Tradition says that he was a disciple of Molua - founder of the Killaloe monastery. Flannan made a pilgrimage to Rome where he was consecrated bishop by Pope John IV. He became abbot-bishop of Killaloe when he returned home from his pilgrimage in Rome. Flannan became an itinerant-preacher. The Cathedral at Killaloe housed his relics. The remote Flannan Islands off the coast of Scotland are named after him (died ca. 7th century A.D.).

Sts. Rufus and Zosimus were citizens of Antioch. They were brought to Rome with St. Ignatius of Antioch during the reign of Emperor Trajan - a reign that persecuted many Christians. Rufus and Zosimus were condemned to death and thrown to the wild beasts in the arena two days before the martyrdom of St. Ignatius of Antioch (died ca. 107 A.D.).

St. Gatian was one of the six missionary bishops who accompanied St. Denis to Gaul. He preached in the area around Tours for 50 years and is considered the first bishop of that city. Nothing else is known about this Saint, except that he was one of the instruments by which the Christian faith was planted in what is now present-day France (died ca. 301 A.D.).

St. Winebald went to Rome where he studied for seven years. After a brief journey back to his native England, he returned to Rome to devote himself to a religious life. In 793 A.D., he went as a missionary with St. Boniface to Germany and worked in Thuringia, where he was ordained. His brother St. Willibald became bishop of Eichstätt. Also, together with his sister St. Walburga, they founded a double monastery at Heidenheim - a monastery which developed into a leading spiritual and educational center (died ca. 761 A.D.).

The Writings and Spirituality of St. Louis-Marie Grignion de Montfort

God Alone: The Collected Writings of St. Louis Marie de Montfort by Montfort Publications

This book is a rare find. It is valuable especially for those who are into Marian and Montfortian spirituality, like the members of the Legion of Mary and other mandated Catholic organizations with a devotion to the Blessed Mother.

"God Alone"

Montfort's spiritual experience led him to acclaim the spiritual truth that God alone is necessary for one's relationship with the world, with the flesh, and to avoid the temptations of the evil. This is not far from St. Teresa of Avila's spiritual intuition of "Solo Dios Basta" - 'God alone suffices'. This spiritual intuition of Montfort developed all the more when Montfort had a problem in relationship with his bishop who ordered him to pull down his project of building a Calvary of statues for the people he was preaching a mission to in France.

In the acclamation of "God alone", Montfort was taught to live a more spiritual and contemplative life according to the radical spirit of the gospel. A radical spirit which demands a radical response of being "not of the world". This tradition has always given life to those who enter, live, or have lived as religious - a life of complete surrender to God and his will.

Montfort and his writings

Montfortian writings have influenced the Church a great deal, especially in relation to Marian devotion. The spirituality has influenced Frank Duff, who founded the Legion of Mary in Ireland. It has also influenced St. John Paul II, who read Montfort's 'True Devotion to Mary', and made the consecration to Christ-Wisdom through Mary with the promise of 'Totus Tuus' [I am all yours and all that I have is yours]. Totus Tuus is the consecratory formula used in consecrating oneself to God through the hands of Mary. The process of going through this consecration is akin to the Jesuit pattern of making the Scriptures part of the spiritual journey. (author's note: St. Louis-Marie had studied under the Jesuits)

List of Montfort's writings published in this collection

Given below is a list of Montfort's writings published in this collection. The writings published are complete and would be very good for those who already have some introductory knowledge of Montfort and his writings. Although it takes time to really understand Montfort's writings, as one gets familiar with the context of his spirituality, the reader will ultimately understand the deep spirituality that Montfort has developed out of his love for God and the Blessed Virgin Mary. His deep love for God and Mary is very well rooted in all his writings: from his personal letters, his books and sermons, and even in the constitutions which he composed for the three congregations that sprang from his spirituality: the Montfort Missionaries, the Daughters of Wisdom, and the Brothers of St. Gabriel.

• Letters
• The Love of Eternal Wisdom
• Letter to the Friends of the Cross
• The Secret of the Rosary
• Methods for Saying the Rosary
• The Secret of Mary
• True Devotion to the Blessed Virgin
• Prayer for Missionaries
• Rule of the Missionary Priests of the Company of Mary
• Letter to the Members of the Company
• The Wisdom Cross of Poitiers
• Original Rule of the Daughters of Wisdom
• Maxims and Lessons of Divine Wisdom
• Letter to the People of Montbernage
• The Rules
• The Covenant with God
• Saint Louis Marie de Montfort's Will
• Morning and Night Prayers
• Hymns
• Rules on Voluntary Poverty in the Early Church
• Four Short Meditations on the Religious Life
• Sermons
• Dispositions for a Happy Death

Wisdom in Montfortian spirituality

An important spiritual intuition of Montfort is his insight on Jesus as the Eternal Wisdom of God. This intuition has a basis in Scripture - especially in 1 Corinthians 1:23,

"but we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength".

Montfort's basic spiritual intuition in his life and mission has this Scripture passage as his understanding that Jesus is the Eternal Wisdom of God who was incarnated in the womb of the Blessed Virgin Mary and became man that we may be saved from our sins. It is this same intuition which led him to teach his followers that as Christ-Wisdom was incarnated the first time through Mary, so will Christ-Wisdom come again in the end times: through the Blessed Virgin Mary. And this is a mystery that cannot perceived as a specific time in the future, but which the Father in heaven alone knows.

The collected writings as a whole

This book would be of great value to those who have made their consecration to Jesus through Mary. For starters, reading the biography on Montfort and his letters are material enough to learn of Montfort's spirituality and his teaching. Those who want to deepen their spiritual life in the Catholic faith would find in this book a way of understanding their faith from the perspective of prayer, Marian devotion, consecration and mission.

Carmelite Spirituality

Mt. Carmel in Palestine: An Origin and Symbol of Carmelite Spirituality

Introduction

Carmelite spirituality was made popular for contemporary times by the writings of St. Teresa of Avila, St. John of the Cross (whose feast was celebrated last December 14), St. Therese of Lisieux, and St. Edith Stein (who was influenced by St. Teresa and St. John). Teresa and John hail from the sixteenth century A.D.; St. Therese comes from the nineteenth century A.D.; and Edith Stein lived in the twentieth century A.D. - more particularly between the two world wars.

Origin of Carmel

The group of hermits who lived in Mt. Carmel in Palestine was organized by the Patriarch of Jerusalem - St. Albert. St. Albert gave them a rule. This rule systematized the hermits' way of life between the years 1206 to 1214 A.D. The rule is known as the Rule of St. Albert - a rule very distinct from the classical monastic rules of St. Basil, St. Benedict, and St. Augustine. The short and unique rule of St. Albert can be understood if one studies the context of meaning understood during the middle ages. It is to be understood in terms of the ways of life of: the hermit, the pilgrim, and the mendicant.

The hermit, the pilgrim and the mendicant

Hermits during the Middle Ages chose not to live the ordered life of the monasteries but rather sought out the desert, or any solitary place where they can seek Christ in prayer, listening and solitude. Pilgrims on the other hand, are those who seek Christ by travelling to holy places - with the Holy Land as the ultimate destination. They travel very simply and are kept on the move by their vow. The third way of life is followed by the mendicants. These are people who follow Christ in a poor way of life: often identifying themselves with the poor, the hungry, the sick, and the beggars around them.

Spiritual formation in Carmel

The first "Carmelites", those Latin hermits who were organized by St. Albert, were formed spiritually in Christ through the rule of St. Albert and through the integration of the three ways of life: the hermit, the pilgrim, and the mendicant. In short, and to put it simply, these first Carmelites were really hermit-pilgrim-mendicants who lived in Mt. Carmel near the Spring of Elijah and sought to come closer to Christ in prayer and solitude. If one examines the title of one of the works of Carmelite St. John of the Cross, you will see that in his writing, "The Ascent of Mount Carmel". The title itself already integrates the image of a pilgrim ascending a mountain where he can be absorbed in God alone - reaching the heights for Him at the top of the mountain, but still rooted on solid ground.

What Carmel can teach all today

From the early Carmelites, one can learn the value of solitude and silence in a prayerful seeking of Christ. You can also learn the value of detachment from worldly concerns and earthly desires. Moreover, since the symbol of "hermit-pilgrim-mendicant" entails a totally different world from what all know in present day life, a question for reflection can still be posed: how much can one give up something to be in union with Christ? One's response to this question depends entirely on one's particular walk of life. But, whatever is one's present situtation, the ground and direction of Carmelite spirituality is really to live in simplicity; to be more charitable to the poor; and to understand our calling to be plain stewards of the Lord's blessings. In conclusion, Carmelite spirituality calls all today to give more time for solitude and prayer, and to see that the Christian life is sometimes like climbing a mountain, as a poor pilgrim, and to be alone in his search for God. This "retreat" can lead anyone to be revitalized with a renewed spirit, and an ardent desire to serve God and others again in the very circumstances in which he is.

Origin of the Christmas Crèche Custom

The Christmas crèche that many revere as a symbol of the birth of Christ has its origins in the miracle performed by St. Francis of Assisi in the cave of Greccio in 1223 A.D.

The Christmas crèche

The modern Christmas crèche, which is composed of statues of St. Joseph, the Blessed Virgin, the Child Jesus in the manger, the shepherds, the three Wise Men, and the stable animals, is seen around the world during Christmas time. It is seen in churches, parishes, schools and also in homes. The custom of placing this crèche has been established since 1223 A.D., when St. Francis of Assisi built one for his community at Greccio.

Through the patronage of Messer John Vellita


According to author Johannes Jörgensen in his book, "St. Francis of Assisi", St. Francis celebrated a special Christmas in Greccio (also called Grecchia) in the year 1223 A.D. Messer John Vellita, a friend and well-wisher of St. Francis, had given him and his community a wood-grown cliff above Greccio where they could live. St. Francis then invited this John Vellita to celebrate the holy Christmas night with him and his community. There was a cave near where the community lived and which they arrange to have a manger filled with hay. An ox and an ass was also placed inside, just as in that Bethlehem event of Christ's birth.

Imitating the manger at Bethlehem

Messer John Vellita made sure that the cave in Greccio is prepared so that it will be similar as the one during that first Christmas night in Bethlehem. So when that special Christmas eve at Greccio finally arrived, all the members of the community came together to celebrate the festival of Christmas. All the brothers in the community carried either torches or candles. Mass was said over the manger at the altar so that the Christ-Child under the form of bread and wine should himself come to the place as bodily and discernibly as he had been in the stable of Bethlehem.

The Christmas crèche miracle

Suddenly, for a moment, Messer John Vellita seemed to see a real child lying in the manger. Then, St. Francis of Assisi, stepped forward and took the Christ-Child lovingly in his arms. And the Christ-Child smiled at St. Francis so sweetly that this miracle-event brought so great a joy and peace to all in that cave of Greccio.

The Christmas crèche as a symbol of peace

The holiness of St. Francis of Assisi is well-attested in history. By this miracle at Greccio, St. Francis has gifted the Church with a custom and tradition which will remain in the hearts and souls of Catholics all over the world every Christmas time. So, everytime there is a crèche or a Christmas crib scene, let it remind all that St. Francis of Assisi, himself always wanting to be an instrument of peace, wishes the Church to also receive the Prince of Peace, Jesus Christ, in the minds, hearts, homes and families of every race and culture the world.

Related resources:

• "St. Francis of Assisi" by Johannes Jörgensen
• Dictionary of Saints by John Delaney

3rd Sunday of Advent (B)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

December 14, 2014
Liturgical readings
Isaiah 61:1-2a, 10-11
Luke 1
2 Thessalonians 5:16-24
John 1:6-8, 19-28

"He came to testify to the Light."

The rose-colored candle in the liturgical wreath is lit for the 3rd Sunday of Advent. The color signifies the spirit of joyful anticipation, of rejoicing; for Christmas eve would be soon. After two Sundays and two weeks of two dark purple-colored candles, a lighter shaded candle is now lit - heralding the coming of the Christ-Light into the world. There is more light now in the wreath with three candles aflame. Even if the other two candles have become short because it had lit two Sundays of Advent, the light is still as bright as it should be. There is a sacred solemnity felt whenever candles are lit. (Unlike Christmas lights, a life-giving spirit is either seen intuitively or felt emotionally - for the flame naturally moves with the direction of the wind).

Why is the coming of the Lord seen as an advent of light into the world? The reason given by the Church is that sin has brought darkness into the souls of all and extended to everything in the world. So the Lord Jesus is sent to bring light into this darkness - to redeem humanity and all creation from the bondage of sin and corruption. How? The gospel presents St. John the Baptist as sent to prepare everyone for this Light, the Christ-Light. John the Baptist was questioned by his hearers as to who he was. But he made it plain to them that he only came for testimony - to testify to the Light - to Christ the Redeemer, and Saviour of all. John humbly professes that he is not the Light, but only one who came to testify to that Light.

The symbol of light is appropriated to Christ and the pursuit of a life of virtue. Every liturgical year is a reminder to return to Christ, the Light for all deep within. For it is common to sometimes live in the surface of things, and be absorbed with the many distracting "lights" seen in the environments one lives and moves. But those lights can mislead and take away one's focus on Christ, the Light within. Advent always reminds to enkindle this Light within - received at Baptism, and which all the baptized are responsible for. When the faithful live according to this Light, then like St. John in the gospel, one too can testify to this Light - in the very common situations of life and work. All are called to witness to the Christ-Light wherever you are, and wherever you are called to be.

Scripture quotes for reflection:
"Rejoice always, never cease praying, render constant thanks; such is God's will for you in Christ Jesus." (1 Thessalonians 5)

The Infancy Narratives

The Infancy narratives can be found in the gospels of Matthew and Luke. These sections of the gospels help to understand the significant meaning of how God became man. It also leads readers to reflect with awe and wonder how an all-powerful God had to depend on the fiat of a simple and humble Jewish virgin from Nazareth for the salvation of the world (cf. the intuition of St. Louis-Marie de Montfort on the Incarnation).

Introduction

The infancy narratives are scripture passages presenting the circumstances of Christ's birth. The common concluding scripture event that frames the end of this infancy narrative is the depiction of Jesus in the Temple. [Lk 2:41-52].

In Matthew and in Luke

The narration of Jesus' infancy is found only in the gospels of Matthew and Luke. Below is a brief summary of the sections that outline the circumstances and events of the birth of Christ in both Matthew and Luke:

The Matthean infancy narrative

Mt 1:1-17 - The Genealogy of Jesus
Mt 1:18-25 - The Birth of Jesus
Mt 2:1-12 - The Visit of the Magi
Mt 2:13-23 - The Flight into Egypt [v. 13-15],
Herod's Massacre of the Infants [v. 16-18],
The Return from Egypt [v. 19-23]

The Lucan infancy narrative

Lk 1:1-4 - The Gospel Prologue
Lk 1:5-25 - The Promise of the Baptist's Birth
Lk 1:26-38 - The Annunciation
Lk 1:39-56 - Mary's Visit to Elizabeth
Lk 1:57-80 - The Birth of the Baptist
Lk 2:1-20 - The Birth of Jesus
Lk 2:21-40 - The Circumcision and Presentation in the Temple
Lk 2:41-52 - Jesus at Twelve Years

Jesus birth in the Nicene Creed

The infancy narratives in the gospels of Matthew and Luke has become one of the sources in the formulation of the Nicene Creed, especially as regards the text which relates to Jesus being born of Mary:

"For us men and for our salvation
he came down from heaven:
by the power of the Holy Spirit
he was born of the Virgin Mary,
and became man."

This text (including the rest of the Nicene Creed) containing the faith affirmation of Jesus being born of human flesh in Mary, by the power of the Holy Spirit, was formulated by 318 bishops who gathered at Nicea. These bishops worked for many months until they were able to issue the final form of the Nicene Creed in Greek on June 19, 325 A.D.

The Nicene-Constantinopolitan Creed

This creed was developed after Nicea and has a different version of the birth of Jesus. However, the creed is richer and fuller than the original Nicene Creed, and is better suited to liturgical recitation. The text concerning the birth of Jesus states:

"...who for us men and for our salvation came down
from heaven and was incarnate by the Holy Spirit
and the Virgin Mary, and became human."

The Nicene-Constantinopolitan Creed uses the term "incarnate" as compared to the infancy narratives of Matthew and Luke which uses:

• "conceive" - Lk 1:31
• "come upon you" - Lk 1:34
• "overshadow you" - Lk 1:34
• "conceived in her is of the Holy Spirit" - Mt 1:20
• "found to be with child of the Holy Spirit" - Mt 1:18

The use of the term "incarnate" for the original meaning in Greek cannot certainly carry the full import of the original. And if the Greek text were to have a literal rendering and translation, it would be:

"and being made flesh out of the Holy Spirit and Mary the Virgin, and becoming human."

As with anything human, especially in terms of language and culture, translations and creedal formulations can only help get a glimpse of the full light of the mystery of the birth of Christ.

Jesus greater than John the Baptist

The infancy narratives in Luke has a special structure that is to be noted. If it were studied in more detail - how it is structured - one will discover that there is a section in the narratives that gives a parallelism between the infancy narrative of John the Baptist and the infancy narrative of Jesus. This parallelism is structured thus:

Annunciation of John the Baptist's birth - Lk 1:5-25
Annunciation of Jesus' birth - Lk 1:26-38

Birth of John the Baptist - Lk 1:57-58
Birth of Jesus - Lk 2:1-20

John's circumcision - Lk 1:59-79
Jesus' circumcision - Lk 2:21

Growth of John as a child - Lk 1:80
Growth of Jesus as a child - Lk 2:40, 52

So close are the similarities between the accounts of both John and Jesus' infancy narrative that many bible scholars say that one probable reason for this construction in Luke is to truly present John as a herald for Jesus, and that Jesus is really superior to John - Jesus being one who would replace John in John's prophetic role when he enters His public ministry. Also, the "bridge" verse that proves that the scholars findings may be true, is the verse which tells about the visitation of Mary to Elizabeth [Lk 1:39-56] and the "Magnificat" [Lk 1:46-55].


There is another explanation to this parallelism and it has to do with the stereotype Old Testament pattern about the birth of a notable figure in the salvation history of Israel. This pattern is evidenced in many of Israel's important leaders and patriarchs and prophets. One notable figure is Isaac. The parallel pattern of the birth accounts of Jesus and John the Baptist, is also found in the story of the birth of Isaac [Gen 17:1, 3, 15-16, 17, 19].

The name "Jesus"

"Jesus" was a common name among the Jews at the time. In the original Hebrew, it was "Josue". Jesus Christ was given another name at the same time, the name "Emmanuel" [Mt 1:23]. If the meaning of these two names were combined, the combination would mean a Divine Presence which delivers and saves - a Divine Presence that was already experienced by the people of the Old Covenant [Israel to Yahweh], and is now continued through the very incarnation of God in the person of a Jewish man named Jesus.

The significance of the infancy narratives

The infancy narratives, both in Matthew and Luke, serve a great purpose in the understanding of the Christian faith. The essential meaning and import of these special passages provide great spiritual insights and wisdom that can not be found in other world religions or faiths. And the divine intuition is received as a gift through one's faith in God-in-Jesus. For only through faith can Christians truly affirm that: 'God, in His greatness and glory; in all His might and great power; had to depend on the "yes", the consent, he fiat, of a humble Jewish maiden and virgin, so that He may save the world from sin, perdition, destruction and death.' [St. Louis-Marie de Montfort] So great is God's love for all humanity that He shared in man's sinful condition so that many may share in His divinity [the mystery of the Incarnation].

Related books and references:

• "Gospel Parallels: A Synopsis of the First Three Gospels" by Burton H. Throckmorton, Jr.
• "And Would You Believe It! Thoughts About the Creed" by Bernard Basset, SJ
• "The Creed: What Christians Believe and Why It Matters" by Luke Timothy Johnson
• "Mary in the New Testament" by Brown, Donfried, Fitzmeyer, Reumann [editors]
• "Invitation to Luke" by Robert J. Karris
• "Life of Christ" by Fulton J. Sheen

Visionaries, Stigmatists and Incorruptibles (Part Two)

St. Catherine Labouré and St. Juan Diego
In the first part of this series of blog posts, St. Bernadette Soubirous was presented as a visionary instrumental in the popularity of devotion to Our Lady of Lourdes. This second blog post will now present two other visionaries who also were chosen by God to make devotion to Mary popular. These two visionaries are St. Catherine Labouré and St. Juan Diego: the former promoted devotion to the Miraculous Medal, and the latter promoted devotion to Our Lady of Guadalupe.

Signs of God's divine power
In Our Lady of Lourdes' grotto in France, the sign of God's divine power in Mary's apparitions to St. Bernadette, are the countless healings obtained from the hidden spring in the grotto. In Our Lady of Guadalupe, it is the imprint of Mary's image on the tilma (cloak) of St. Juan Diego that marked God's miracle for His people. The apparition at Guadalupe, Mexico, happened in the 16th century. Up to the present time, that image of Mary is still imprinted on the tilma of St. Juan Diego. As for St. Catherine Labouré, the sign of God's divine power for His children are the millions of Miraculous Medals minted as a response to the request of the Blessed Mother to produce a medal making known her role in the salvific plan of God as the Immaculate Conception.

Three humble servants chosen
Although Mary appeared to many holy men and women, blessed and saints (and children too), the three mentioned in this series of blog posts attest to the truth that God chooses the humble and the lowly to be instruments of His salvific plan. Mary herself is the handmaid and the servant of the Lord who proclaimed her "yes" to God's will which called her to be the Mother of God. In the same way, God chooses Bernadette, Catherine, and Juan Diego to make known to us that God desires the conversion of hearts of all His children.

Simplicity and humility
Just as Bernadette lived a very uneventful life (but filled with prayer and holiness) before and after the Marian apparitions, it was the same for Catherine and Juan Diego. Catherine spent her life until her death at the Hospice d'Enghien performing menial tasks. And Juan Diego was a widower advanced in age, a hermit, and a native American who spoke the Nahuatl language.

Purpose of the visions
The Church teaches her children that for a Marian apparition to be genuine and authentic, it must add nothing to what is already expressed in the gospels. As Jesus in His public ministry called everyone to repentance and to believe in Him and the Good News, so the messages of Our Lady of Lourdes, Our Lady of the Miraculous Medal, and Our Lady of Guadalupe, also call all the faithful to repentance, to penance and conversion, and to fervent prayer. The Blessed Virgin Mary appears to a select few of her chosen servants along the time continuum of Church history to relay important and very urgent messages: most of which are to save the world from a direction of sin, chaos, and destruction.

To be continued
In the next blog post are stories of Jesus appearing as the Sacred Heart to St. Margaret Mary Alaçoque, and as the Divine Mercy to St. Faustina Kowalska. The rest of the series will then be devoted to stories of the stigmatists and the incorrupt remains of blesseds and saints. God at urgent times in the history of mankind chooses servants to speak a stronger message of conversion not only to members of the Catholic Church, but to other people of all races and cultures as well.