The builder of a highway...

Jesus began to speak to the crowds concerning John: "What did you go out into the wilderness to behold? A reed shaken by the wind? Why then did you go out? To see a man clothed in soft raiment? Behold, those who wear soft raiment are in kings' houses. Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written, ‘Behold I send my messenger before your face, who shall prepare your way before you.’”

-St. Matthew 11:7-10

St. John the Baptist was the builder of a highway. His birth had been prophesied for generations, that it would be a sign of the coming of the promised Messiah. The prophet Malachi had said, “Behold, I send My messenger, and he will prepare the way before Me. And the Lord whom you seek, will suddenly come to His temple.” Isaiah had spoken of the “voice of one crying in the wilderness: ‘Prepare the way of the Lord…’” St. John the Baptist was this Messenger, and his coming bore witness to the impending coming of Christ, making John the last of the Old Testament prophets, and the first of the New Testament prophets.

When John was born the people asked the question, “What kind of child will this be?” The people had their answer in the words spoken by his father, Zachariah: “And thou, child, shalt be called the prophet of the Most High; for thou shalt go before the face of the Lord to prepare His ways, to give knowledge of salvation to His people by the remission of their sins.” It would be John who would prepare the people to receive the Messiah and His mercy. John would, through his preaching, bring light to those who sit in darkness and the shadow of death.

And the scriptures foreshadow how powerful John’s message would be. We’re told that mountains would be laid low; valleys would be lifted up; crooked places would be made straight; rough places would be made smooth.

Did those things actually happen? Well, we don’t read in the scriptures about mountains falling flat, or the floors of valleys being pushed up to the level of the mountains. Those things did happen, but not in the plain, human, worldly sense that we might first think of. No, as John preached, those things happened in men’s hearts. Those who had hearts that were like mountains, puffed up with selfish pride – those who trusted in their own goodness – they were struck down by the crushing words of John’s proclamation. Those who were like valleys – those who lived in despair and who thought they could never achieve any righteousness – they were lifted up by the hope they found in John’s message. Hearts and minds which were crooked were made straight at John’s call to repentance. Lives which had been made rough with sin were smoothed out as they pressed towards John to let him wash them in the Jordan. It was through this message of repentance that the highway was built for Christ and for His Gospel. It was a highway for God Himself to come, where He would turn the dry, dead desert into a place of life.

It was to build this highway that John was born. It was for this reason that he went out to the desert. This is why he clothed himself in camel’s hair and ate locusts and wild honey. This is why he preached. It was all so that he could prepare the way of Christ.

And that’s exactly what he did. By his preaching of repentance, people were prepared for the One Who was to come. Of course, there were some who refused to listen then, just as there are those who won’t listen today. But for those who listened and believed, they were made ready to receive the Lamb of God who would take away their sins. And when the Lamb came, John pointed him out clearly. And those who repented and turned away from their life of sin and death found what they needed. They found forgiveness; they found life; they found salvation in Christ Jesus.

And that’s the way it is with us today. The message of St. John the Baptist still sounds in our ears through the preaching of God’s Holy Catholic Church. John’s task of preparing us for Jesus continues. It’s no longer John, the son of Zechariah and Elizabeth who proclaims it; but we hear it through the Church’s faithful preaching and teaching of God’s Word. And this teaching calls us to stop our sinning and to turn our hearts away from ungodly things.

If we’ve built a mountain of spiritual pride, we’re called to stop being self-righteous, and we’re asked to humble ourselves before God. If we’ve been common or crude in our thoughts, or words, or deeds, God calls us away from these things, and we’re asked to put them behind us. If our hearts have become crooked, we’re called to turn away from dishonesty. If our lives are rough, the Church calls us to strive for the good and the beautiful and the godly.

And this message doesn’t ask us to do something that’s beyond us. We’re not expected to remedy these things on our own. No, we’re asked to acknowledge our condition, and to repent, turning to God – and He’s the One who will give us the necessary grace and strength to do these things.

Through the Church’s continuation of the preaching of St. John the Baptist, a highway is laid down in the desert of our hearts. A path is made, so that the Lamb of God can come in and change the desert into a garden.

St. John of the Cross

St. John of the Cross was born in Spain in 1542, and he learned some important lessons from his parents -- especially the importance of sacrificial love. His father gave up tremendous wealth and social status when he fell in love and married a weaver's daughter, and was disowned by his noble family. After his father died, John’s mother kept the destitute family together as they wandered homeless in search of work. These were the examples of sacrifice that John followed as he came to know that one great love in his own life -- God.

When the family finally found work, the family still lived in poverty. When he was only fourteen, John took a job caring for people in a hospital for those with incurable diseases or who were insane. It was in the midst of this poverty and suffering that John learned to search for beauty and happiness not in the world, but in God.

St. John eventually became a priest and joined the Carmelite order. This was at the time of great Saint Teresa of Avila, and she asked him to help her in her efforts to reform the Carmelites, who had become very worldly. John supported her belief that the order should return to its life of prayer, but many Carmelites felt threatened by this reform, and some members of John's own order kidnapped him. He was locked in a cell which was only six feet by ten feet, where he was frequently beaten. There was only one tiny window high up near the ceiling. Yet in that unbearable dark, cold, and desolate cell, his love and faith continued to grow. He had nothing left but God -- and God brought John his greatest joys in that tiny cell.

After nine months, John escaped. Taking only the mystical poetry he had written in his cell, he climbed out a window using a rope made of strips of blankets. He managed to hide from his pursuers, and from then on his life was devoted to sharing and explaining his experience of God's love.

"What more do you want, o soul! And what else do you search for outside, when within yourself you possess your riches, delights, satisfaction and kingdom -- your beloved whom you desire and seek? Desire him there, adore him there. Do not go in pursuit of him outside yourself. You will only become distracted and you won't find him, or enjoy him more than by seeking him within you."

Saint John of the Cross
Priest, Mystic, Poet, Doctor of the Church

O God, who didst give to blessed St. John of the Cross, thy Confessor and Doctor, grace to show forth a singular love of perfect self-denial and of bearing thy Cross: grant, we beseech thee; that we cleaving steadfastly to his pattern, may attain to everlasting glory; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee in the unity of the Holy Ghost, ever one God, world without end. Amen.

St. Lucy, Virgin and Martyr

Lucy’s name has as its root the Latin word for light, lux. This makes her commemoration all the more meaningful during this time of Advent, as we increase each week the number of candles we light on the Advent wreath, reminding us that our lives are to be more and more illumined by the light of Christ.

We can be certain that there was a young Christian girl named Lucy who lived at the end of the 3rd century and into the beginning of the 4th century, because devotion to her is widespread from the 4th century on. Lots of the details of her life, however, come from legends and stories which were told from one generation to the next – and although the stories no doubt have some factual basis, many of the details were added over the years.

So what do we know about her? We know that Lucy’s father died when she was very young, because there is no mention of him whatsoever in the stories about her. Lucy’s mother, Eutychia, suffered from a serious sickness for many years, and she was unable to find any doctor who could help her. Young Lucy had heard of the healing power of the prayers of a young girl, St. Agatha, who had been martyred for the faith. The story is that St. Lucy convinced her mother that they should travel to the tomb of St. Agatha, so they could ask for her prayers for Lucy’s mother. They prayed all night, even falling asleep at the tomb. In her sleep, Lucy had a vision of St. Agatha, and at that moment, her mother Eutychia was cured.

Now, it happened that some time before this, Eutychia had arranged a marriage for Lucy with a young man who was a pagan, but Lucy insisted that she wouldn’t marry, and that the money which would have been used for her dowry should be spent on the poor. In fact, Lucy gave away everything she owned, including her property and her jewelry. News of this came to the attention of the young man whom she was supposed to marry, and he became very angry. He went to the local authorities to report that Lucy was a Christian – and this was a time when it was illegal to belong to the Church.

She was condemned to prison, but when the guards came to take her away, they found that it was impossible to lift her. No matter how much they tried to lift her, she seemed to become immoveable. It is said that she was killed when they plunged a dagger into her throat, and the story is that they had gouged out her eyes before her death. She is often pictured in art with two eyes on a plate, and for that reason she is the patroness of those who are blind or who have any disease of the eyes.

She is Lucy – lux – who lived and died in the light of Christ.

Almighty and everlasting God, who dost choose those whom the world deemeth powerless to put the powerful to shame: Grant us so to cherish the memory of thy youthful martyr St. Lucy, that we may share her pure and steadfast faith in thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Our Lady of Guadalupe

The Shrine of Our Lady of Guadalupe
at Our Lady of the Atonement Church

On December 9, 1531, in Mexico, Our Lady appeared to Juan Diego, a poor humble Aztec Indian who had recently converted to the Catholic faith, and we heard about this last week when we commemorated St. Juan Diego. She asked him to go to the Bishop and tell him to build a church where she said “I will show and offer all of my love, my compassion, my help and my protection to my people.” Juan Diego did as she asked, but the Bishop asked for a sign that this message was really from Our Lady. Mary granted his request. On December 12, she showed Juan where the most beautiful Castilian roses were and told him to gather them. It was a miracle that the roses were there and in bloom because there was frost on the ground, and the ground was an infertile place where only cactus and thistles grew. After he gathered them, she helped arrange them in his tilma and told him to show them to the Bishop. When he brought them to the Bishop, the Bishop was amazed at the roses, but was even more amazed at what began to happen to Juan Diego’s tilma. Right before their very eyes, the image of Our Lady began to form on the cloth. The picture of Mary was beautiful and the Bishop fell to his knees. He had the church built at her request. The tilma is still intact after 485 years. The colors have not faded and the cloth has not deteriorated. It has been on display in the Basilica of Our Lady of Guadalupe for all this time.

The manner in which Our Lady appeared on the tilma was very significant to the Aztec Indians. God had her dressed in a way that they would understand who she was. She was dressed in royal clothes that showed that she was very important, perhaps a queen. She also had the symbol of the cross at her neck which was the same symbol the Spaniards had on their ships and in the churches they built. She had a sash tied around her waist which meant that she was going to have a child, for this was the way the Aztec women dressed when they were pregnant. And on her beautiful dress were all sorts of designs and flowers. But there was one flower on her dress that was very significant. It had only four petals. To the Aztecs, the four petal flower was the symbol for the true God, the God above all gods. This flower was located on her abdomen, right over the place where Jesus was growing inside of her. The Aztecs immediately understood that this was the mother of the true God! This appearance of Our Lady of Guadalupe was very important to the history of our continent. You see, the Aztec Indians and the Spaniards were on the brink of war. The Aztec Indians’ culture and religion were very different. They worshipped gods, to whom they would offer human sacrifices, often killing 50,000 people a year. If a war had occurred, it would have been very brutal and the Spaniards and Christianity would have been totally wiped out. Mary’s appearance changed everything. It helped the Indians to embrace Christianity and it helped the Spaniards to treat the Indians with respect and as human beings. In the course of seven years, 6,000,000 Indians converted to the Catholic faith. This was the biggest conversion in the history of the Church! This is why Our Lady of Guadalupe is the Patroness of the Americas. Mary’s appearance put an end to the worship of stone gods and the ritual of human sacrifice. Our Lady of Guadalupe is also called the Patroness of the Unborn. We pray for Mary’s help today to bring an end to the human sacrifice of God’s children through abortion and to convert non-believers.

O God, who hast willed that under the special patronage of the most Blessed Virgin Mary of Guadalupe, we should receive an abundant measure of unceasing favours: grant us, thy suppliant people; that as we rejoice to honour her upon earth, so we may enjoy the vision of her in heaven; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

"He who has ears to hear..."

“Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force. For all the prophets and the law prophesied until John; and if you are willing to accept it, he is Elijah who is to come. He who has ears to hear, let him hear.”  - St. Matthew 11:11-15

Jesus has high words of praise for someone who is especially present for us during the Advent season; namely, St. John the Baptist.

John had a unique role which sets him apart: he was the one to announce the long-awaited arrival of the Messiah. John is the last in the line of the great Old Testament prophets, he forms a kind of bridge between the Old and the New. He died – in fact, was executed – before the mission of Jesus was completed.

The New Covenant was sealed with Christ’s blood on the cross but John did not live long enough to see that. And so, Jesus says, even the very least in the Kingdom of God is in a more privileged position than John. John was not able to share in the abundance of life in this world that was released through the death and resurrection of Jesus, and so did not have what we have.

John is also described as "Elijah who is to come.”

Why does Christ speak of Elijah here? The prophet Elijah did not die a natural death. He was carried off to heaven in a chariot. However, it was a Jewish belief that one day Elijah would return to die as all men must die. But the important point was that his return would be the immediate prelude to the arrival of the Messiah. In referring to John as Elijah, our Lord is clearly pointing to Himself as the Messiah. That is why Jesus says: "He who has ears to hear, let him hear."

Pope St. Damasus I

Pope St. Damasus is one the many popes whose name isn’t immediately recognizable to most people, but whose faithful service in the Chair of St. Peter is still reflected in the Church today. Damasus had served as a deacon under Pope Liberius, whose pontificate was filled with upheaval from both outside and inside the Church. In fact, when Pope Liberius died in the year 366, there were riots that broke out over the election of his successor. Most people favoured the deacon Damasus, a Roman who was of Spanish descent. Damasus was a very faithful man who upheld the fullness of the Catholic faith, and although there were some who supported another man whom they tried to install as pope, but Damasus finally was installed, with the Emperor Valentinian interceding to expel the anti-pope.

A time of peace in the Church came with Pope Damasus, and he was able to concentrate on the growth and strengthening of the Church. He knew the importance of the Holy Scriptures in the life of the Church, and one of his first projects was to gather together a list of the books of the Old and New Testaments, which until this time had been scattered piecemeal throughout the Church. He then asked his longtime friend and secretary, St. Jerome, to translate the Bible into Latin. St. Jerome’s Vulgate translation still serves as a foundation to the study and translation of the Scriptures to this very day.

Damasus had a great devotion to the martyrs who had gone before, and he searched out the tombs of the martyrs which had been blocked up and hidden in the catacombs during previous times of persecution, and he marked their tombs with beautiful slabs of marble. He lighted the passages of the catacombs, and encouraged the Faithful to make pilgrimages to the burial places of the martyrs. Damasus also beautified existing churches, on the principle that the worship of God demands our best, and that places of beauty can point us to heaven.

Throughout his pontificate, Pope Damasus was a strong defender of the orthodox Catholic faith, making it a point to publicly condemn various heresies which had crept into the Church, especially the heresy of Arianism. If fact, the place of Peter and his successors was never more respected as it was during the time of Pope Damasus, and he spent much of his energy in promoting the primacy of the Holy See, even leading the civil Roman government to recognize the special rights of the Church in society.

Pope St. Damasus was able to bring peace and strength to the Church, which had been so fractured under his predecessor, and this holy man died on December 11th in the year 384, after serving the Church as the Supreme Pontiff for eighteen years.

Grant, we pray thee, O Lord: that we may constantly exalt the merits of thy Martyrs, whom Pope Saint Damasus so venerated and loved; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Jesus, Our True Shepherd

Our Lord tells a parable about a lost sheep, recorded in St. Matthew’s Gospel (18:12-14). We hear this Gospel read at Mass on Tuesday in the Second Week of Advent.

“What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the hills and go in search of the one that went astray? And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of my Father who is in heaven that one of these little ones should perish.”

When Jesus told this parable about the lost sheep, He was reflecting a picture already familiar to the Jews. The prophet Ezekiel (34:11, 12) had spoken about God searching out His sheep, rescuing them from the places in which they were lost.

“For thus says the Lord God: Behold, I, I myself will search for my sheep, and will seek them out. As a shepherd seeks out his flock when some of his sheep have been scattered abroad, so will I seek out my sheep; and I will rescue them from all places where they have been scattered…”

Why had the sheep been scattered? It was because they had false shepherds over them, concerned only with themselves and their own comfort. Just before assuring Israel that He, the Lord God, would care for His sheep, He had said this:

“Ho, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the crippled you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them.”

Our Lord Jesus Christ, in His own Person, shows us the kind of shepherds He wants to have over us. Jesus our Shepherd is concerned about each one of us. Each one of us is precious to Him. He tends those who are wounded. He heals the sick. He searches out those who are lost. He even watches over those who are strong.

Jesus our Shepherd has an overwhelming love for each one of His sheep, and the power of that love is expressed through tenderness. Our shepherd is neither dictatorial nor is He weak; rather, He is a shepherd whom we want to follow, because He is a shepherd who comforts us, warding off danger and leading us on to safety. His sheep do not fear Him; rather, they return love for love, and they are obedient because they have seen His own obedience.

Oh, to have shepherds after Christ’s own Heart!

The Immaculate Conception

It was our beloved and venerable Archbishop Fulton Sheen who famously said, “There are not over a hundred people in the United States who hate the Catholic Church. There are millions, however, who hate what they wrongly believe to be the Catholic Church…” He was referring, of course, not simply to the institution, but more to what the Catholic Church teaches.

Over the years in my work with converts to the Faith, there are usually certain predictable teachings that are like “red flags” to those who are inquiring about Catholic teaching. Along with issues such as Papal Infallibility, one of the biggest “red flags” tends to be the dogma of the Immaculate Conception of the Blessed Virgin Mary.

Let’s look first at what this doctrine is not. It does not refer to the conception of Christ in the womb of Mary, nor does it mean that Mary was somehow miraculously conceived. Mary was conceived in the normal way as the natural fruit of the marriage of Ss. Joachim and Anne, but at the moment of her conception God preserved her from original sin and its stain.

As we know, the sin of our first parents, Adam and Eve, became their bitter legacy to us. Original sin deprives us of sanctifying grace, and the stain of original sin corrupts our human nature. But by God’s grace, given at the moment of Mary’s conception, she was preserved from these defects, and so from the first instant of her existence Mary had the fullness of sanctifying grace, and was unburdened by the corrupt nature caused by original sin. In this way, Mary becomes a “second Eve,” conceived in the same state of original purity as God intended for mankind.

Why would God do this? We state the reason every time we say the Creed. When we profess that Jesus Christ “was incarnate by the Holy Ghost of the Virgin Mary,” we’re proclaiming that God took human flesh upon Himself. And from whom did He take that flesh? From Mary. So the question must be asked: would God – who can have no part in sin – take upon Himself that which was fallen, stained and corrupt? The answer is obvious: of course He wouldn't. So, as we can see already, the doctrine of the Immaculate Conception has as much to do with our Lord Jesus Christ and His Incarnation, as it does with the Blessed Virgin Mary. In fact, as we explore the various Marian dogmas, we see this consistently. What God does in and through Mary finds its ultimate purpose in Jesus Christ.

We can find a strong implicit reference to the Immaculate Conception in St. Luke 1:28. In the original Greek text. When the archangel Gabriel is addressing the young Virgin Mary, the word used is translated to say that she is “full of grace.” In some translations of scripture, Gabriel’s words are translated as “highly favored one,” but that translation doesn’t capture the best and fullest meaning. The original Greek clearly indicates that Mary was filled with grace in the past, and the effect of it continues into the present. Understanding that, it’s apparent that the grace received by Mary didn’t come about through Gabriel’s visit; rather, she was always filled with grace.

Here’s another point used by those who doubt the doctrine of the Immaculate Conception: They ask, “What about the words Mary spoke in her Magnificat, when she says, “my spirit rejoices in God my Saviour…”? If she wasn’t a sinner, why would she need a Saviour?” Remember, Mary was a human being, a descendant of Adam and Eve. When she was conceived, she was certainly subject to the contracting of original sin, like all of us. But she was preserved from it – and how so? By grace. Mary was redeemed by the grace of Christ, but in a special way; that is, by anticipation. There’s a helpful analogy which has been used by the Church to illustrate this very fact: a man falls into a deep pit, and somebody reaches down and pulls him out. It would be true to say that the man was “saved” from the pit. A woman is walking by that same pit, and she’s about to fall in, but at that very moment someone reaches out and pulls her back from the edge. She also has been “saved” from the pit. And in fact, she didn’t even get dirty like the poor man did, who actually fell in. God, who is outside of time, applied Christ’s saving grace to Mary before she was stained by original sin, rather like the woman in the story who didn’t get dirty because she was prevented from falling into the pit. So yes, Mary had a Saviour, and He is none other than Christ, her Son and her Lord.

Then we’ve got Romans 3:23, where St. Paul says that “all have sinned and fall short of the glory of God…” Did St. Paul mean this statement to be understood in an all-inclusive, no-one-excluded way? Well, let’s consider. First of all, we certainly have to exclude Jesus Himself. Even though He was fully man, we know He didn’t sin. And what about a new-born baby? If sin is the deliberate disobedience to God’s law, could we say that a little baby has committed sin? I don’t think so. Although St. Paul was certainly stating the truth about mankind, his purpose in writing this section of Romans wasn’t to discuss the possibility of exceptions; rather he was constructing an important argument about law and grace, justification and redemption. If anybody wants to apply Romans 3:23 to Mary, then they’d have to apply it to babies and young children, too.

Sometimes people object to the doctrine of the Immaculate Conception using this argument: “if we’re saying Mary was without sin, then we’re making her equal to God, because only God is without sin.” But we need to remember that in the beginning Adam and Eve were created without sin, but they weren’t equal to God. The angels were created without sin, and in fact, from Scripture we know that only some of the angels sinned – Lucifer and his friends – but that means a lot of angels never sinned.  And they certainly are not equal to God.

Tragically, after the fall of our first parents, sin became commonplace and even expected. In fact, think about how often someone will say, after doing something wrong, “Well, I’m only human,” as though sin is perfectly natural, and somehow even defines humanity. Actually, sin is unnatural. We weren’t created to sin; we were created to know God, and to love Him, and to spend eternity with Him in heaven. In Mary, because of the Immaculate Conception, we see a human being as God intends all of us to be. What was maimed by the first Adam and Eve, is restored by the Second Adam and the Second Eve.

So then, what about the Immaculate Conception? It is logical. It is scriptural. And it is definitely an essential ingredient in God’s loving act of redemption.

O GOD, who in the foreknowledge of thy Son’s most precious death didst consecrate for him a dwelling-place by the immaculate conception of the Blessed Virgin Mary: mercifully grant that she who was preserved from all defilement, may evermore pray for us, until we attain unto thee in purity of heart; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen. 

Judgement

During Advent our thoughts should include the coming judgement of our Lord Jesus Christ. As we profess in the Creed, "...and He shall come again, with glory, to judge both the quick and the dead..."

First, some facts. God’s judgement is really two-fold. There is the Particular Judgement, and there is the General Judgement. Particular Judgement is that judgement which takes place immediately upon the death of an individual.  When we die, we are no longer the “pilgrims” that we are in this life – we will no longer be able to sin, nor will we be able to repent from sin. If there is the rare individual who dies in a state of perfect grace, with no further need of purification, and with no temporal punishment due to them because of their previous sins, that person will directly enter heaven with the other saints.  Those who die in the state of grace, but who still need some purification before the final destination of heaven will enter purgatory, where they will be cleansed and made ready for heaven, aided by the prayers and sacrifices of the faithful. And finally, those who die in the state of mortal and unrepented sin – those who have purposely offended God and don’t care that they have – will, at the Particular Judgement, enter into their unending punishment in hell. This is, of course, a much simplified explanation of Particular Judgement.

But in addition to the Particular Judgement upon each and every soul, which will take place individually at our death, there also will be the General Judgement – that judgement which we profess in the Creed, when we proclaim that “He shall come again in glory, to judge both the quick and the dead...” This is the Final Judgement of God upon all mankind. It is not simply the summation of all of the particular judgements which have taken place, but it involves the consummation of all things in Christ, when God’s kingdom will be complete. At that time, there will be no further question in anyone’s mind or heart as to the power of God, or as to the Kingship of Christ, or as to the truth of the Catholic Faith. All things will be put in subjection to Christ, and it will be the age of “the new heaven and the new earth.” Of course, we should understand that these two judgements are not as separate as they sound, because in this, God acts outside of time.  In fact, they are really the one judgement by God, bringing all lives and all things to a final end.

Having outlined those basic facts, what does it really mean to us? Actually, a great deal. God’s judgement necessarily involves God’s system of justice, so we must have some understanding of divine justice as we face the reality of divine judgement. Perhaps we can better understand it if we look for a moment at the system of justice which we have in the United States.

When American justice works as it is supposed to (which, of course, is not always the case) it is based upon the supposition that if a person is found to have done something wrong, then he has to pay a price for that action. In other words, if a man is caught robbing your house, then you should be able to expect him to spend some time in prison. It’s not enough for him simply to go into the courtroom and say, “I’m sorry, your Honor,” and then expect it all to go away. The question that gets asked is, “How to you plead: guilty or not guilty,” and if he is found to be guilty, then a punishment will be exacted. That is our system of justice, and it is what we expect to happen in our courts of law.

Now let’s look at Divine Justice. One of its tenets is that it is Christ who will be our Judge. On that Last Day, when the secrets in the hearts of all men shall be disclosed, it will be Jesus who will mete out Divine Justice. And because of that, it will not be the justice of our human law-court that will be given out. If God were to administer justice in the same way that we expect our human law-courts to administer justice, then our chances of escaping eternal punishment on the Day of Judgement would be slim-to-none. We have all grievously sinned; every one of us has come short of the glory of God. Each and every one of us will stand guilty before the Divine Judge. That is why, thanks be to God, it is a different kind of court-room where Christ is the judge. Certainly, in that court-room we will all stand guilty – and in fact, we will all deserve the death penalty. But in the Divine court-room, when the judge passes the death-sentence, He then gets up from behind the bench to stand next to the guilty party, and He takes the death sentence upon Himself. Why? Because in God’s court-room, He doesn’t ask us to plead “guilty or not guilty” – rather, we are asked to plead “sorry or not sorry.” If we have lived lives which plead “sorry” – lives which have had real repentance and which have been healed and fed with His sacraments – then Christ shoulders the sentence Himself. Here’s the beauty of it all, when it comes to Divine Judgement. Christ is not only our Judge, but He is our Redeemer, too. This is God’s justice: He demands righteousness, and then He proceeds to provide us with the means to become righteous. He demands perfection, and then He provides the means whereby we may be made perfect.

Whatever else is true about God’s judgements, one thing is certain: on Judgement Day, there will not be any surprises. It will be obvious to everyone that God’s judgement is completely fair. In fact, we will receive precisely what we ask for. The record of our relationship with God will lay before us in complete truth and openness, and the facts will speak for themselves. If we have been faithful to God, if we have shown sorrow for our sins and have sought His absolution, if we have been generous to those in need, following the path of the Lord which began at our baptism, then God our Judge will say, “Well done, thou good and faithful servant...” But if we have been purposely unfaithful to God, untrue to our baptismal promises, stingy toward those in need, prejudiced and cruel to others who are also children of God, if we have been too proud to confess our sins and too lazy to do penance, if we have thrown away our birthright by clinging too closely to the things of this world, then God our Judge will say, “Depart from me, you cursed, into everlasting fire...”

It is not some fickle or uncertain justice which God will give out on Judgement Day. In a very real sense, we will actually bring judgement upon ourselves – or, at least, our actions and our attitudes will. The righteousness and the mercy of God will prevail on the Day of Judgement. The righteousness of God demands perfection – and the mercy of God means that we will have been given the means of righteousness through the perfect sacrifice of Jesus Christ upon the Cross. And it is through the Cross that we receive the forgiveness which brings us to the joy of life in eternal communion with Almighty God.

St. Ambrose, Bishop and Doctor

St. Ambrose was born around 339 in what is now France, the son of the Roman prefect of Gaul. Following his father's footsteps, Ambrose embarked upon a career in law and politics and by 370 AD, he had become the Imperial governor of Northern Italy, where the main city was Milan. In about 374 the bishop of Milan died. At this same time, the Arian heresy that argued against the divinity of Christ threatened to destroy the Church. The bishop, who wasn’t a very good one, had supported the Arians. So now, the question was, who would take his place - an Arian or a Catholic? Both sides met in the cathedral and a riot broke out.

Public order was Ambrose's responsibility as governor so he hurried to the church and made a passionate speech not in favor of either side, but in favor of peace. He begged the people to make their choice without fighting, using restraint and moderation.

Suddenly, while he was speaking, what sounded like a child’s voice called out, "Ambrose for bishop!" Soon everyone was shouting, "Ambrose for bishop!" The neighboring bishops and the Emperor convinced him to accept this call as the will of God, and so the catechumen Ambrose was baptized and ordained first deacon, then priest, then bishop, all in a single week!

This politician, now suddenly a bishop, was very much aware of his lack of preparation for this great responsibility and so set himself immediately to prayer and the study of Scripture. His deep spirituality and love of God's Word, put together with the speaking skill he had acquired in law and politics, made St. Ambrose one of the greatest preachers of the early church.

St. Ambrose proved to be a fierce opponent of heresy. He battled to preserve the independence of the Church from the state and courageously excommunicated the powerful Catholic Emperor Theodosius I, who had massacred a group of innocent people in Thessalonica. St. Ambrose also had a significant impact on sacred music through the composition of hymns and psalm tones that are known to this day as Ambrosian chant. Besides many sermons and treatises on the spiritual life, Saint Ambrose is responsible for two of the first great theological works written in Latin, De Sacramentis on the Sacraments and De Spiritu Sancto on the Holy Spirit.

Around 385, a young man who was a teacher of rhetoric named Augustine came to hear Saint Ambrose preach in order to study his speaking technique, and in the process, was attracted to the Catholic faith. In 386 Augustine was baptized by St. Ambrose and went on to become bishop of Hippo in North Africa. Ambrose and his pupil, Augustine, together with St. Jerome and St. Gregory the Great, make up the four original Doctors of the Latin Church. Saint Ambrose, the great bishop of Milan, died on Holy Saturday (April 4) in the year 397 AD. His feast day is December 7, the day he was ordained bishop.

O God, who didst give to thy servant St. Ambrose grace eloquently to proclaim thy righteousness in the great congregation, and fearlessly to bear reproach for the honour of thy Name: Mercifully grant to all bishops and pastors such excellency in preaching, and fidelity in ministering thy Word, that thy people may be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

St. Nicholas of Myra

St. Nicholas was born of Christian parents in the last part of the third century, and was raised in the Faith. His parents died when he was young, and they left him a large sum of money. Rather than using this for himself, Nicholas secretly disbursed his fortune to those who were in particular need.

His uncle was the archbishop of Myra, and he ordained Nicholas and appointed him to be the abbot of a nearby monastery. At the death of the archbishop, Nicholas was chosen to fill the vacancy, and he served in this position until his death. About the time of the persecutions of Diocletian, he was imprisoned for preaching Christianity but was released during the reign of Emperor Constantine.

There are lots of stories surrounding the life of Saint Nicholas, one of which relates Nicholas' charity toward the poor. A certain man, who was the father of three daughters, had lost his fortune, and finding himself unable to support his daughters, he was planning to sell them into slavery. Nicholas heard of the man's intentions and secretly threw three bags of gold through a window into the home, thus providing dowries for the daughters, enabling them to be married. There are other stories of his generosity in giving to others, but he always tried to do it secretly.

After Nicholas' death on December 6 in or around 345, his body was buried in the cathedral at Myra, and a great devotion to him grew up. More and more people visited his tomb to ask for his prayers. His body remained there until 1087, when some sailors from Bari, an Italian coastal town, came and took the relics of the saint and transferred them to their own city. Veneration for Nicholas had already spread throughout Europe as well as Asia, but this occurrence led to a renewal of devotion in the West. Countless miracles were attributed to the saint's intercession. His relics are still preserved in the church of San Nicola in Bari.

St. Nicholas is known as the patron saint of children – and we’re reminded of this here in the parish because we have our St. Nicholas Field as a place for our children to play.

Relic of St. Nicholas, in the Lady Chapel.

O God, who didst adorn thy blessed Bishop Saint Nicholas with power to work many and great miracles: grant, we beseech thee; that by his prayers and merits, we may be delivered from the fires of everlasting torment; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. John Damascene

St. John of Damascus or Damascene was one of the principal defenders of the veneration of images against the Iconoclasts, who condemned this practice.

When John was born, Damascus was under the jurisdiction of caliphs, but Christians were allowed to hold high offices. John's father was chief revenue officer of the caliph and a sterling Christian. He entrusted his son's education to a monk, Cosmas, who had been brought from Sicily as a slave, and who schooled the young man in theology, the sciences, and poetry.

John succeeded his father in office, and while living at the court gave an example of a model Christian. But he had set his sights higher, and after resigning his office he became a monk at St. Sabbas monastery near Jerusalem. Here he spent his time writing books and composing hymns. When Leo the Isaurian issued decrees against the veneration of images, John took up the challenge and wrote treatises defending this ancient practice.

At this time the Patriarch of Jerusalem, desirous of having John among his clergy, ordained him priest and brought him to Jerusalem. After some time, however, John returned to the monastery and devoted the rest of his life to writing. His most important work is his Fountain of Wisdom, in which he compiled and collated the teachings of all the great theologians before him; this is the first attempt at a Summa Theologica, a summary of philosophy and theology, that has come down to us. John's writings are a rich treasure of ancient traditions, and are held in high esteem. Pope Leo XIII declared him a Doctor of the Church in 1890.

St. John was such a great orator that he was known as Chrysorrhoas ("golden-stream"). He was the last of the Greek Fathers of the Church, and the first of the Christian Aristotleans. He also adapted choral music for use in the liturgy. His eloquent defense of Christian images has given him the title of "Doctor of Christian Art."

-from www.catholicculture.org

Confirm our minds, O Lord, in the mysteries of the true faith, set forth with power by thy servant St. John of Damascus; that we, with him, confessing Jesus to be true God and true Man, and singing the praises of the risen Lord, may, by the power of the resurrection, attain to eternal joy; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

Advent Ember Days

Ember days are four separate sets of three days within the same week — specifically, the Wednesday, Friday, and Saturday — within the circuit of the year, that are set aside for a modified fasting and prayer. The Ember Days are known in Latin as the quattuor anni tempora (the "four seasons of the year"). The word “ember” is from the Old English word “ymbren” which means a “circle” because as the year progresses and returns to its beginning, these days are part of the circle of the year. The ember days originated in Rome, and slowly spread throughout the Church. They were brought to England by St. Augustine in the year 597.

These days are to be used to pray for vocations to Holy Orders – for those men called to be priests or deacons. We pray also for those who are already ordained – for our parish clergy, for our bishop, and for the Holy Father. Another aspect of the Ember Days is for us to give thanks for the earth and for the good things God gives us – for our food, for the rain and the sunshine, for all the blessings of life through nature. And because of that, it’s a time when we remind ourselves to treat creation with respect, and not waste the things God has given us.

Of course, we pray for all this throughout the year, but the Ember Days bring all this to mind in a special way, so that we can concentrate our prayers during the four periods of time throughout the year.

Grant, we beseech thee, Almighty God: that the coming festival of our redemption may obtain for us the comfort of thy succour in this life, and in the life to come the reward of eternal felicity; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Francis Xavier

Jesus asked, "What profit would there be for one to gain the whole world and forfeit his life?" The words were repeated to a young teacher of philosophy who had a highly promising career in academics, with success and a life of prestige and honor before him.

Francis Xavier, 24 at the time, and living and teaching in Paris, did not heed these words at once. They came from a good friend, Ignatius of Loyola, whose tireless work and example finally won the young man to Christ. Francis then made the spiritual exercises under the direction of Ignatius, and in 1534 joined his little community, known as the Society of Jesus. Together they vowed poverty, chastity and apostolic service according to the directions of the pope.

From Venice, where he was ordained priest in 1537, Francis Xavier went on to Lisbon. From there he sailed to the East Indies, landing on the west coast of India. For the next 10 years he labored to bring the faith to such widely scattered peoples as the Hindus, the Malayans and the Japanese. He spent much of that time in India, and served as provincial of the newly established Jesuit province of India.

Wherever he went, he lived with the poorest people, sharing their food and rough accommodations. He spent countless hours ministering to the sick and the poor, particularly to lepers. Very often he had no time to sleep or even to say his breviary but, as we know from his letters, he was filled always with joy.

Francis went through the islands of Malaysia, then up to Japan. He learned enough Japanese to preach in a simple way, to instruct and to baptize, and to establish missions for those who were to follow him. From Japan he had dreams of going to China, but this plan was never realized. Before reaching the mainland he died.

It’s estimated that St. Francis Xavier baptized more than 100,000 people during his years as a missionary. The relic of his right forearm is at the Church of the Gesu in Rome, a remembrance of the power of the Gospel to bring people to new life in Christ through baptism.

Almighty God, who willest to be glorified in thy saints, and didst raise up thy servant St. Francis Xavier to be a light in the world: Shine, we pray thee, in our hearts, that we also in our generation may show forth thy praise, who hast called us out of darkness into thy marvelous light; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

He will judge the quick and the dead

We're at the beginning of Advent. It's a time of preparation -- but not simply preparation for the celebration of the Nativity of Our Lord. It's also a time when we contemplate such things as death, judgement, heaven and hell, and we prepare ourselves to meet Christ on the last day, when He will judge the quick and the dead. Behind our high altar, in the center panel of the triptych, is a painting of Christ the Judge, and this was a frequent theme in medieval churches.

One of the finest of these is the great Doom Painting over the chancel arch in St. Thomas, Salisbury, England. Painted in 1475, it was whitewashed at the time of the Anglican break with Rome, and then rediscovered and restored in the 19th century. This is the largest such painting in England, and is in the parish church I often visited during my time as a student in Salisbury.

Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility: that in the last day, when he shall come again in his glorious Majesty to judge both the quick and the dead, we may rise to the life immortal : Through him who liveth and reigneth with thee and the Holy Ghost, now and for ever. Amen.