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Posts Tagged ‘Christmas’

Advent is coming….not for a while, though, right? I’m thinking that since Christmas is on a Monday, this – December 3 – is the latest possible start for Advent.

(And just for future reference – here are fun facts about what follows – Ash Wednesday 2018 is on Valentine’s Day and Easter Sunday is on April Fool’s Day. Teachable Moment Overload, I’d say…)

But it’s not too early to order resources for Advent, of course. Most of these can still be ordered in bulk for parish or school, or just in single copies.

(BTW – I don’t make any $$ from the sales of these booklets. The way it works is that these kinds of materials are, for the most part, written as works-for-hire. You write it, you get paid a flat fee, and that’s it. I just …think what I’ve written is not terrible and hope my words might be helpful to someone out there…so I continue to spread the word!)

A family devotional I wrote for Creative Communications is still available.

 

You can buy print copies here – including in bulk. Also at that page are links to Kindle and Nook (is that still a thing?) editions. 

 

That Kindle version is of course available on Amazon. Just .99!

 

 

Last year, Liguori published daily devotions I wrote for both Lent and Easter. They publish new booklets by different authors every year, but mine are still available, both through Liguori and Amazon.

Liguori – English

(pdf sample)

Liguori  – Spanish

(pdf sample)

Single copies also available through Amazon. No Kindle version. 

Nicholas-Of-Myra

Nicholas of Myra

Samples of the St. Nicholas booklet here.

And then….Bambinelli Sunday!

"amy welborn"

(Also – if you would like to purchase books as Christmas gifts from me – here’s the link. I don’t have everything, but what I have…I have. The bookstore link is accurate and kept up to date.)

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— 1 —

Get your travel bug on: The family of Bearing Blog is in Europe at the moment, and the mom is doing a fabulous job blogging it, and just as fabulous a job of feeding her large family while on vacation. I always have such big plans and high hopes for cooking interesting things with new, fascinating ingredients when I’m in a new place, but somehow…takeout always beckons. (Although in my own defense…the takeout can be pretty good….) 

 — 2 —

Most entertaining part of my Thursday was, as I was waiting for piano to be over, standing in a hallway of a college classroom building and watching as successive groups of students approach a door and learn that their scheduled exam had been moved to next week.

Much leaping, skipping, and, since this is a Baptist school, praising of Jesus!

 

— 3 —

I remember a time when the notion of applying to Duke Divinity School would have been akin to applying to Harvard.

Here’s the subject header of an advertising email I received yesterday:

Duke Divinity School: Apply Using Discount Code DukeCT

???

 

 

— 4

Worth a read: “The Borromeo Option”

Despite his importance, Charles Borromeo is little known and appreciated within the English-speaking world, primarily because few of his works have been translated. This lacuna has now been filled with the publication of Charles Borromeo: Selected Orations, Homilies and Writings. J.R. Cihak and A. Santogrossi have furnished us with a superb edition and translation of some of Charles’s most significant texts.

Cihak’s introduction provides a short, but splendid, biography of Charles, and a guide to the historical, ecclesial, and pastoral setting for his writings. There follow four sections, which highlight various aspects of Charles’s work.

The first presents orations that Charles gave at his provincial councils. Here he articulates the need for reform and the nature of the reform. Charles notes that the true bishop “is frequently at prayer and in contemplation of heavenly things.” He is “regularly present in the episcopal residence, and likewise totally dedicated and given over to his episcopal duties.” He is “a true father and pastor of the poor, widows and orphans, a patron of the holy places and assiduous in promoting holy observances.”

There is, however, “another bishop.” He “is remiss or negligent in all of these things, or what is worse, does the opposite.” For Charles, his fellow bishops and priests are to be men of the Gospel who love the Church and the people they serve. Above all, they are to be holy shepherds after the manner their supreme Shepherd – Jesus Himself.

Thus, Charles displays both his love for his fellow bishops and priests as well as the need to challenge them if the Church and people of God are to grow in holiness.

 

— 5 —

From the UK Catholic Herald, “Stop Teaching Our Children Lazy Anti-Catholic Myths:”

Saying that medieval peasants were “extremely superstitious” is one thing; it’s easy to sneer at abstractions. But if you read medieval records of sick people visiting holy shrines, those involved emerge not as stereotypes but as real human beings: men and women from all classes of society, seeking aid in the extremes of pain and suffering, with stories of self-sacrifice and deep personal faith. From a modern viewpoint, some of their beliefs might seem alien, but their fears and hopes are not. These people and their beliefs deserve respect, and at least an attempt at understanding. All this was a sanctification of the everyday, a vision of a world charged with power and meaning – and for medieval scholars, none of it was incompatible with science or learning.

No one would pretend that the medieval period was perfect or that the medieval Church did not have some serious flaws. What’s needed today is a more balanced view, appreciating that the Middle Ages was as complex as any other period in history, and avoiding judgmental, emotive language like “stagnation” and “superstition”. There’s no excuse for it any more.

It has never been easier to access information about the medieval past, especially when a few minutes on Google will lead you to accessible websites written by experts on medieval science and religion, not only debunking myths but also providing more accurate information.

It’s past time for educators and journalists to move beyond the lazy stereotypes about the Middle Ages. The truth is far more interesting.

 

— 6 —

Homeschooling? Going well, with a couple of interruptions this week. Schools were cancelled here on Monday, and my older son had a delayed opening on Tuesday. The public schools were also closed on Tuesday (it had been a proactive decision handed down Sunday night when no one knew if Irma would impact us – it didn’t much), so the science center homeschool class was cancelled, and then the homeschooler had two teeth extracted on Wednesday….so…scattered.

But we did discover this set of fun videos – they are pitched a little younger, but the fact that they’re British evens that out so that they’re quite entertaining to watch for any age:

The Magic of Making:

 

 

— 7 —

Book talk!

As I noted earlier in the week, my old booklet on St. Nicholas has been brought back into print. Get ready for Christmas – especially if you’re a parish or school coordinator of such things!

Celebrate the feast of Our Lady of Sorrows with a (still) free download of my book, Mary and the Christian Life.

Get a cheap e-book on Mary Magdalene here – Mary Magdalene: Truth, Legends and Lies.

As I mentioned last week, The Loyola Kids Book of Bible Stories is available.It looks like it’s finally shipping from Amazon in a timely manner…

 But you can also certainly order it from Loyola, request it from your local bookstore, or, if you like, from me – I have limited quantities available. Go here for that.

For more Quick Takes, visit This Ain’t the Lyceum!

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…or Candlemas:

Another great piece from Roseanne T. Sullivan in Dappled Things. 

On Candlemas, the prayers said by the priest as he blesses the candles with holy water and incense include the symbols of fire and light as metaphors for our faith and for Christ Himself. The choir sings the Nunc Dimittis or Canticle of Simeon with the antiphon “Lumen ad revelationem gentium et gloriam plebis tuæ Israel” (“Light to the revelation of the gentiles and the glory of your people Israel”) after each verse. A solemn procession may be made into the church building by the clergy and the faithful carrying the newly blessed candles to reenact the entry of Christ, the Light of the World, into the Temple.

From a sermon by Saint Sophronius, bishop in today’s Office of Readings.

In honour of the divine mystery that we celebrate today, let us all hasten to meet Christ. Everyone should be eager to join the procession and to carry a light.
  Our lighted candles are a sign of the divine splendour of the one who comes to expel the dark shadows of evil candlemasand to make the whole universe radiant with the brilliance of his eternal light. Our candles also show how bright our souls should be when we go to meet Christ.
  The Mother of God, the most pure Virgin, carried the true light in her arms and brought him to those who lay in darkness. We too should carry a light for all to see and reflect the radiance of the true light as we hasten to meet him.
  The light has come and has shone upon a world enveloped in shadows; the Dayspring from on high has visited us and given light to those who lived in darkness. This, then, is our feast, and we join in procession with lighted candles to reveal the light that has shone upon us and the glory that is yet to come to us through him. So let us hasten all together to meet our God.

I love the way Elena Maria Vidal puts it:

At Christmas, we adored Him with the shepherds at dawn; at Epiphany, we rejoiced in the brightness of His manifestations to the nations; at Candlemas, with the aged Simeon, we take Him into our arms. With the prophetic words of Simeon, the day also becomes a preparation for Lent and the Passion of Our Lord. We must offer ourselves with Jesus to the Father; we must embrace our own purification.

This feast day links Christmas with Lent, the joyful mysteries with the sorrowful mysteries.

From a 1951 book of family faith formation:

Finally on the feast of the presentation of Christ in the Temple, we put the light of Christ into our children’s hands for them to carry still further into the world. The Church has never been reluctant to place her destiny in the hands of the rising generations. It was once the custom at Candlemas for her to give each of her members a blessed candle to hold high and bear forth to his home. It was a beautiful sign of our lay priesthood and its apostolate in action. Now the blessed candles seldom get beyond the altar boys who are wondering whether to turn right or left before they blow them out.

Because the ceremony has died of disuse in many places, because we want our family to appreciate the great gift of light as a sign of God’s presence, because we all must have continual encouragement to carry Christ’s light of revelation to the Gentiles on the feast of Hypapante (Candlemas), we meet God first at Mass and then we meet Him again in our home in the soft glow of candles relighted and carried far.

And now for some #B16 from 2011

This is the meeting point of the two Testaments, Old and New. Jesus enters the ancient temple; he who is the new Temple of God: he comes to visit his people, thus bringing to fulfilment obedience to the Law and ushering in the last times of salvation.

It is interesting to take a close look at this entrance of the Child Jesus into the solemnity of the temple, in the great comings and goings of many people, busy with their work: priests and Levites taking turns to be on duty, the numerous devout people and pilgrims anxious to encounter the Holy God of Israel. Yet none of them noticed anything. Jesus was a child like the others, a first-born son of very simple parents.

Even the priests proved incapable of recognizing the signs of the new and special presence of the Messiah and Saviour. Alone two elderly people, Simeon and Anna, discover this great newness. Led by the Holy Spirit, in this Child they find the fulfilment of their long waiting and watchfulness. They both contemplate the light of God that comes to illuminate the world and their prophetic gaze is opened to the future in the proclamation of the Messiah: “Lumen ad revelationem gentium!” (Lk 2:32). The prophetic attitude of the two elderly people contains the entire Old Covenant which expresses the joy of the encounter with the Redeemer. Upon seeing the Child, Simeon and Anna understood that he was the Awaited One.

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Insights from past homilies of Pope Emeritus Benedict XVI:

2006:

What happens in Baptism? What do we hope for from Baptism? You have given a response on the threshold of this Chapel:  We hope for eternal life for our children. This is the purpose of Baptism. But how can it be obtained? How can Baptism offer eternal life? What is eternal life?

In simpler words, we might say:  we hope for a good life, the true life, for these children of ours; and also for happiness in a future that is still unknown. We are unable to guarantee this gift for the entire span of the unknown future, so we turn to the Lord to obtain this gift from him.

We can give two replies to the question, “How will this happen?”. This is the first one: through Baptism each child is inserted into a gathering of friends who never abandon him in life or in death because these companions are God’s family, which in itself bears the promise of eternity.

This group of friends, this family of God, into which the child is now admitted, will always accompany him, even on days of suffering and in life’s dark nights; it will give him consolation, comfort and light.

This companionship, this family, will give him words of eternal life, words of light in response to the great challenges of life, and will point out to him the right path to take. This group will also offer the child consolation and comfort, and God’s love when death is at hand, in the dark valley of death. It will give him friendship, it will give him life. And these totally trustworthy companions will never disappear.

No one of us knows what will happen on our planet, on our European Continent, in the next 50, 60 or 70 years. But we can be sure of one thing:  God’s family will always be present and those who belong to this family will never be alone. They will always be able to fall back on the steadfast friendship of the One who is life.

2007

A washing of regeneration: Baptism is not only a word, it is not only something spiritual but also implies matter. All the realities of the earth are involved. Baptism does not only concern the soul. Human spirituality invests the totality of the person, body and soul. God’s action in Jesus Christ is an action of universal efficacy. Christ took flesh and this continues in the sacraments in which matter is taken on and becomes part of the divine action.

We can now ask precisely why water should be the sign of this totality. Water is the element of fertility. Without water there is no life. Thus, in all the great religions water is seen as the symbol of motherhood, of fruitfulness. For the Church Fathers, water became the symbol of the maternal womb of the Church.

2008

Yet it does not seem out of place if we immediately juxtapose the experience of life with the opposite experience, that is, the reality of death. Sooner or later everything that begins on earth comes to its end, like the meadow grass that springs up in the morning and by evening has wilted. In Baptism, however, the tiny human being receives a new life, the life of grace, which enables him or her to enter into a personal relationship with the Creator for ever, for the whole of eternity. Unfortunately, human beings are capable of extinguishing this new life with their sin, reducing themselves to being in a situation which Sacred Scripture describes as “second death”. Whereas for other creatures who are not called to eternity, death means solely the end of existence on earth, in us sin creates an abyss in which we risk being engulfed for ever unless the Father who is in Heaven stretches out his hand to us. This, dear brothers and sisters, is the mystery of Baptism: God desired to save us by going to the bottom of this abyss himself so that every person, even those who have fallen so low that they can no longer perceive Heaven, may find God’s hand to cling to and rise from the darkness to see once again the light for which he or she was made. We all feel, we all inwardly comprehend that our existence is a desire for life which invokes fullness and salvation. This fullness is given to us in Baptism.

2009

Dear friends, I am truly glad that this year too, on this Feast day, I have been granted the opportunity to baptize these children. God’s “favour” rests on them today. Ever since the Only-Begotten Son of the Father had himself baptized, the heavens are truly open and continue to open, and we may entrust every new life that begins into the hands of the One who is more powerful than the dark powers of evil. This effectively includes Baptism: we restore to God what came from him. The child is not the property of the parents but is entrusted to their responsibility by the Creator, freely and in a way that is ever new, in order that they may help him or her to be a free child of God.

2010

At the Jordan Jesus reveals himself with an extraordinary humility, reminiscent of the poverty and simplicity of the Child laid in the manger, and anticipates the sentiments with which, at the end of his days on earth, he will come to the point of washing the feet of the disciples and suffering the terrible humiliation of the Cross. The Son of God, the One who is without sin, puts himself among sinners, demonstrates God’s closeness to the process of the human being’s conversion. Jesus takes upon his shoulders the burden of sin of the whole of humanity, he begins his mission by putting himself in our place, in the place of sinners, in the perspective of the Cross.

2011

Dear parents, the Baptism, that you are asking for your children today, inserts them into this exchange of reciprocal love that is in God between the Father, the Son and the Holy Spirit; through this act that I am about to carry out, God’s love is poured out upon them, showering them with his gifts. Your children, cleansed by the water, are inserted into the very life of Jesus who died on the Cross to free us from sin and in rising, conquered death

2012

And what are “the springs of salvation”? They are the Word of God and the sacraments. Adults are the first who should nourish themselves at these sources, so as to be able to guide those who are younger in their development. Parents must give much, but in order to give they need in turn to receive, otherwise they are drained, they dry up. Parents are not the spring, just as we priests are not the spring. Rather, we are like channels through which the life-giving sap of God’s love must flow. If we cut ourselves off from his spring, we ourselves are the first to feel the negative effects and are no longer able to educate others. For this reason we have committed ourselves by saying: We will “draw water joyfully from the springs of salvation”.

2013

It is not easy to express what one believes in openly and without compromises. This is especially true in the context in which we live, in the face of a society that all too often considers those who live by faith in Jesus as out of fashion and out of time.

On the crest of this mentality, Christians too can risk seeing the relationship with Jesus as restrictive, something that humiliates one’s fulfilment; “God is constantly regarded as a limitation placed on our freedom, that must be set aside if man is ever to be completely himself” (The Infancy Narratives: Jesus of Nazareth)

But this is not how it is! This vision shows that it has not understood the relationship with God at all, for as we gradually proceed on our journey of faith, we realize that Jesus exercises on us the liberating action of God’s love which brings us out of our selfishness, our withdrawal into ourselves, to lead us to a full life in communion with God and open to others.

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Interested in art? Here’s a page with many links to St. John-related art. 

Pope Benedict XVI devoted three general audience talks to St. John:

7/5/2006 – John, Son of Zebedee

According to tradition, John is the “disciple whom Jesus loved”, who in the Fourth Gospel laid his head against the Teacher’s breast at the Last Supper (cf. Jn 13: 23), stood at the foot of the Cross together with the Mother of Jesus (cf. Jn 19: 25) and lastly, witnessed both the empty tomb and the presence of the Risen One himself (cf. Jn 20: 2; 21: 7).

We know that this identification is disputed by scholars today, some of whom view him merely as the prototype of a disciple of Jesus. Leaving the exegetes to settle the matter, let us be content here with learning an important lesson for our lives: the Lord wishes to make each one of us a disciple who lives in personal friendship with him.

To achieve this, it is not enough to follow him and to listen to him outwardly: it is also necessary to live with him and like him. This is only possible in the context of a relationship of deep familiarity, imbued with the warmth of total trust. This is what happens between friends; for this reason Jesus said one day: “Greater love has no man than this, that a man lay down his life for his friends…. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15: 13, 15).

In the apocryphal Acts of John, the Apostle is not presented as the founder of Churches nor as the guide of already established communities, but as a perpetual wayfarer, a communicator of the faith in the encounter with “souls capable of hoping and of being saved” (18: 10; 23: 8).

All is motivated by the paradoxical intention to make visible the invisible. And indeed, the Oriental Church calls him quite simply “the Theologian”, that is, the one who can speak in accessible terms of the divine, revealing an arcane access to God through attachment to Jesus.

…May the Lord help us to study at John’s school and learn the great lesson of love, so as to feel we are loved by Christ “to the end” (Jn 13: 1), and spend our lives for him.

8/9/2006 The Theologian

John, of course, is not the only author of Christian origin to speak of love. Since this is an essential constituent of Christianity, all the New Testament writers speak of it, although with different emphases.

If we are now pausing to reflect on this subject in John, it is because he has outlined its principal features insistently and incisively. We therefore trust his words. One thing is certain: he does not provide an abstract, philosophical or even theological treatment of what love is.

No, he is not a theoretician. True love, in fact, by its nature is never purely speculative but makes a direct, concrete and even verifiable reference to real persons. Well, John, as an Apostle and a friend of Jesus, makes us see what its components are, or rather, the phases of Christian love, a movement marked by three moments.

The first concerns the very Source of love which the Apostle identifies as God, arriving at the affirmation that “God is love” (I Jn 4: 8, 16). John is the only New Testament author who gives us definitions of God. He says, for example, that “God is spirit” (Jn 4: 24) or that “God is light” (I Jn 1: 5). Here he proclaims with radiant insight that “God is love”.

Take note: it is not merely asserted that “God loves”, or even less that “love is God”! In other words: John does not limit himself to describing the divine action but goes to its roots.

Moreover, he does not intend to attribute a divine quality to a generic and even impersonal love; he does not rise from love to God, but turns directly to God to define his nature with the infinite dimension of love.

By so doing, John wants to say that the essential constituent of God is love and hence, that all God’s activity is born from love and impressed with love: all that God does, he does out of love and with love, even if we are not always immediately able to understand that this is love, true love.

At this point, however, it is indispensable to take another step and explain that God has concretely demonstrated his love by entering human history through the Person of Jesus Christ, incarnate, dead and risen for us.

This is the second constitutive moment of God’s love. He did not limit himself to verbal declarations but, we can say, truly committed himself and “paid” in the first person.

Exactly as John writes, “God so loved the world”, that is, all of us, “that he gave his only Son” (Jn 3: 16). Henceforth, God’s love for humanity is concretized and manifested in the love of Jesus himself.

Again, John writes: “Having loved his own who were in the world, he loved them to the end” (Jn 13: 1). By virtue of this oblative and total love we are radically ransomed from sin, as St John writes further: “My little children… if any one does sin, we have an advocate with the Father, Jesus Christ, the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world” (I Jn 2: 1-2; cf. I Jn 1: 7).

This is how Jesus’ love for us reaches us: by the pouring out of his own Blood for our salvation! The Christian, pausing in contemplation before this “excess” of love, cannot but wonder what the proper response is. And I think each one of us, always and over and over again, must ask himself or herself this.

This question introduces us into the third moment of the dynamic of love: from being the recipients of a love that precedes and surpasses us, we are called to the commitment of an active response which, to be adequate, can only be a response of love.

John speaks of a “commandment”. He is, in fact, referring to these words of Jesus: “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another” (Jn 13: 34).

Where is the newness to which Jesus refers? It lies in the fact that he is not content with repeating what had already been requested in the Old Testament and which we also read in the other Gospels: “You shall love your neighbour as yourself” (Lv 19: 18; cf. Mt 22: 37-39; Mk 12: 29-31; Lk 10: 27).

In the ancient precept the standard criterion was based on man (“as yourself”), whereas in the precept to which John refers, Jesus presents his own Person as the reason for and norm of our love: “as I have loved you”.

It is in this way that love becomes truly Christian: both in the sense that it must be directed to all without distinction, and above all since it must be carried through to its extreme consequences, having no other bounds than being boundless.

Those words of Jesus, “as I have loved you”, simultaneously invite and disturb us; they are a Christological goal that can appear unattainable, but at the same time they are an incentive that does not allow us to ensconce ourselves in what we have been able to achieve. It does not permit us to be content with what we are but spurs us to keep advancing towards this goal.

In The Imitation of Christ, that golden text of spirituality which is the small book dating back to the late Middle Ages, on this subject is written: “The love of Jesus is noble and generous: it spurs us on to do great things, and excites us to desire always that which is most perfect. Love will tend upwards and is not to be detained by things beneath. Love will be at liberty and free from all worldly affections… for love proceeds from God and cannot rest but in God above all things created. The lover flies, runs and rejoices, he is free and not held. He gives all for all and has all in all, because he rests in one sovereign good above all, from whom all good flows and proceeds” (Thomas à Kempis, The Imitation of Christ, Book III, Chapter V, 3-4).

What better comment could there be on the “new commandment” spelled out by John? Let us pray to the Father to be able, even if always imperfectly, to live it so intensely that we share it with those we meet on our way.

8/23/2006  The Seer of Patmos

On this earth, Jesus, the Son of God, is a defenceless, wounded and dead Lamb. Yet he stands up straight, on his feet, before God’s throne and shares in the divine power. He has the history of the world in his hands.

Thus, the Seer wants to tell us: trust in Jesus, do not be afraid of the opposing powers, of persecution! The wounded and dead Lamb is victorious! Follow the Lamb Jesus, entrust yourselves to Jesus, take his path! Even if in this world he is only a Lamb who appears weak, it is he who triumphs!

The subject of one of the most important visions of the Book of Revelation is this Lamb in the act of opening a scroll, previously closed with seven seals that no one had been able to break open. John is even shown in tears, for he finds no one worthy of opening the scroll or reading it (cf. Rv 5: 4).

History remains indecipherable, incomprehensible. No one can read it. Perhaps John’s weeping before the mystery of a history so obscure expresses the Asian Churches’ dismay at God’s silence in the face of the persecutions to which they were exposed at that time.

It is a dismay that can clearly mirror our consternation in the face of the serious difficulties, misunderstandings and hostility that the Church also suffers today in various parts of the world.

These are trials that the Church does not of course deserve, just as Jesus himself did not deserve his torture. However, they reveal both the wickedness of man, when he abandons himself to the promptings of evil, and also the superior ordering of events on God’s part.

Well then, only the sacrificed Lamb can open the sealed scroll and reveal its content, give meaning to this history that so often seems senseless. He alone can draw from it instructions and teachings for the life of Christians, to whom his victory over death brings the message and guarantee of victory that they too will undoubtedly obtain. The whole of the vividly imaginative language that John uses aims to offer this consolation.

"amy welborn"

St. John on Patmos – Botticelli

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"amy welborn"

A piece I wrote for the National Review years ago on these feasts that fall after Christmas, including St. Stephen.

We might forget, we might wrap up Christmas in good cheer, but Christian tradition doesn’t. It’s striking that the next day–the very next day–after Christmas, the Church remembers not glad tidings, angels, and shepherd boys, but a bloody death by stoning. St. Stephen it is, the first Christian martyr. St. Stephen is followed by St. John on December 27th, who may not have met a violent death, but who, the tradition tells us, died in a prison of sorts, in exile for his faith, far away from the “civilized” powers that had sent him there. December 28th brings us back to babies, but with no relief–it is the Feast of the Holy Innocents, remembering the children Herod ordered slaughtered, according to Matthew’s gospel, in his rabid fear of the rival king.

The message is clear and hard: Following this baby, as he reaches to us from the resin manger, looking out at us with the soft-eyed cattle and docile sheep, comes at a price.

 

From past Angelus addresses by Pope Emeritus Benedict XVI:

2005:

Yesterday, after solemnly celebrating Christ’s Birth, today we are commemorating the birth in Heaven of St Stephen, the first martyr. A special bond links these two feasts and it is summed up well in the Ambrosian liturgy by this affirmation: “Yesterday, the Lord was born on earth, that Stephen might be born in Heaven” (At the breaking of the bread).

Just as Jesus on the Cross entrusted himself to the Father without reserve and pardoned those who killed him, at the moment of his death St Stephen prayed: “Lord Jesus, receive my spirit”; and further: “Lord, do not hold this sin against them” (cf. Acts 7: 59-60). Stephen was a genuine disciple of Jesus and imitated him perfectly. With Stephen began that long series of martyrs who sealed their faith by offering their lives, proclaiming with their heroic witness that God became man to open the Kingdom of Heaven to humankind.

In the atmosphere of Christmas joy, the reference to the Martyr St Stephen does not seem out of place. Indeed, the shadow of the Cross was already extending over the manger in Bethlehem.
It was foretold by the poverty of the stable in which the infant wailed, the prophecy of Simeon concerning the sign that would be opposed and the sword destined to pierce the heart of the Virgin, and Herod’s persecution that would make necessary the flight to Egypt.

It should not come as a surprise that this Child, having grown to adulthood, would one day ask his disciples to follow him with total trust and faithfulness on the Way of the Cross.

2006

It is not by chance that Christmas iconography sometimes depicts the Divine Newborn carefully lain in a little sarcophagus in order to indicate that the Redeemer is born to die, is born to give his life in ransom for all.

St Stephen was the first to follow in the footsteps of Christ with his martyrdom. He died, like the divine Master, pardoning and praying for his killers (cf. Acts 7: 60).

amy-welborn5

Carlo Crivelli, 1476

In the first four centuries of Christianity, all the saints venerated by the Church were martyrs. They were a countless body that the liturgy calls “the white-robed army of martyrs”,martyrum candidatus exercitus. Their death did not rouse fear and sadness, but spiritual enthusiasm that gave rise to ever new Christians.

For believers the day of death, and even more the day of martyrdom, is not the end of all; rather, it is the “transit” towards immortal life. It is the day of definitive birth, in Latin, dies natalis. The link that exists then between the “dies natalis” of Christ and the dies natalis of St Stephen is understood.

2008

Dear brothers and sisters, in St Stephen we see materializing the first fruits of salvation that the Nativity of Christ brought to humanity: the victory of life over death, of love over hate, of the light of truth over the darkness of falsehood. Let us praise God, for this victory still enables many Christians today to respond to evil not with evil but with the power of truth and love.

2009

Stephen is also the Church’s first deacon. In becoming a servant of the poor for love of Christ, he gradually enters into full harmony with him and follows Christ to the point of making the supreme gift of himself. The witness borne by Stephen, like that of the Christian martyrs, shows our contemporaries, who are often distracted and uncertain, in whom they should place their trust in order to give meaning to their lives. The martyr, in fact, is one who dies knowing with certainty that he is loved by God, who puts nothing before love of Christ, knowing that he has chosen the better part. The martyr is configured fully to the death of Christ, aware of being a fertile seed of life and of opening up paths of peace and hope in the world. Today, in presenting the Deacon St Stephen to us as our model the Church likewise points out to us that welcoming and loving the poor is one of the privileged ways to live the Gospel and to witness credibly to human beings to the Kingdom of God that comes.

2011

"amy welborn"

This is why the Eastern Church sings in her hymns: “The stones became steps for you and ladders for the ascent to heaven… and you joyfully drew close to the festive gathering of the angels” (MHNAIA t. II, Rome 1889, 694, 695).

After the generation of the Apostles, martyrs acquired an important place in the esteem of the Christian community. At the height of their persecution, their hymns of praise fortified the faithful on their difficult journey and encouraged those in search of the truth to convert to the Lord. Therefore, by divine disposition, the Church venerates the relics of martyrs and honours them with epithets such as: “teachers of life”, “living witnesses”, “breathing trophies” and “silent exhortations” (Gregory of Nazianzus, Oratio 43, 5: PG 36, 500 C).

Dear friends, the true imitation of Christ is love, which some Christian writers have called the “secret martyrdom”. Concerning this St Clement of Alexandria wrote: “those who perform the commandments of the Lord, in every action ‘testify’, by doing what he wishes, and consistently naming the Lord’s name; (Stromatum IV, 7,43,4: SC 463, Paris 2001, 130). Today too, as in antiquity, sincere adherence to the Gospel can require the sacrifice of life and many Christians in various parts of the world are exposed to persecution and sometimes martyrdom. However, the Lord reminds us: “he who endures to the end will be saved” (Mt 10:22).

2012

On St Stephen’s Day we too are called to fix our eyes on the Son of God whom in the joyful atmosphere of Christmas we contemplate in the mystery of his Incarnation. Through Baptism and Confirmation, through the precious gift of faith nourished by the sacraments, especially the Eucharist, Jesus Christ has bound us to him and with the action of the Holy Spirit, wants to continue in us his work of salvation by which all things are redeemed, given value, uplifted and brought to completion. Letting ourselves be drawn by Christ, as St Stephen did, means opening our own life to the light that calls it, guides it and enables it to take the path of goodness, the path of a humanity according to God’s plan of love. Lastly, St Stephen is a model for all who wish to put themselves at the service of the new evangelization. He shows that the newness of the proclamation does not consist primarily in the use of original methods or techniques — which of course, have their usefulness — but rather in being filled with the Holy Spirit and letting ourselves be guided by him.

The newness of the proclamation lies in the depth of the believer’s immersion in the mystery of Christ and in assimilation of his word and of his presence in the Eucharist so that he himself, the living Jesus, may speak and act in his messengers. Essentially, evangelizers can bring Christ to others effectively when they themselves live in Christ, when the newness of the Gospel is reflected in their own life.

And then, two more, from other occasions.  The first from the General Audience of 1/10/2007, in which Benedict discusses Stephen as a part of the series he did on great figures in Christianity (collected in several books):

Stephen’s story tells us many things: for example, that charitable social commitment must never be separated from the courageous proclamation of the faith. He was one of the seven made responsible above all for charity. But it was impossible to separate charity and faith. Thus, with charity, he proclaimed the crucified Christ, to the point of accepting even martyrdom. This is the first lesson we can learn from the figure of St Stephen: charity and the proclamation of faith always go hand in hand.

Above all, St Stephen speaks to us of Christ, of the Crucified and Risen Christ as the centre of history and our life. We can understand that the Cross remains forever the centre of the Church’s life and also of our life. In the history of the Church, there will always be passion and persecution. And it is persecution itself which, according to Tertullian’s famous words, becomes “the seed of Christians”, the source of mission for Christians to come.

I cite his words: “We multiply wherever we are mown down by you; the blood of Christians is seed…” (Apology 50, 13): Plures efficimur quoties metimur a vobis: semen est sanguis christianorum. But in our life too, the Cross that will never be absent, becomes a blessing.

And by accepting our cross, knowing that it becomes and is a blessing, we learn Christian joy even in moments of difficulty. The value of witness is irreplaceable, because the Gospel leads to it and the Church is nourished by it. St Stephen teaches us to treasure these lessons, he teaches us to love the Cross, because it is the path on which Christ comes among us ever anew.

And then from 2012, as he was discussing prayer in the General Audiences, and in particular the relationship between Scripture and prayer:

Dear brothers and sisters, St Stephen’s witness gives us several instructions for our prayers and for our lives. Let us ask ourselves: where did this first Christian martyr find the strength to face his persecutors and to go so far as to give himself? The answer is simple: from his relationship with God, from his communion with Christ, from meditation on the history of salvation, from perceiving God’s action which reached its crowning point in Jesus Christ. Our prayers, too, must be nourished by listening to the word of God, in communion with Jesus and his Church.

A second element: St Stephen sees the figure and mission of Jesus foretold in the history of the loving relationship between God and man. He — the Son of God — is the temple that is not “made with hands” in which the presence of God the Father became so close as to enter our human flesh to bring us to God, to open the gates of heaven. Our prayer, therefore, must be the contemplation of Jesus at the right hand of God, of Jesus as the Lord of our, or my, daily life. In him, under the guidance of the Holy Spirit, we too can address God and be truly in touch with God, with the faith and abandonment of children who turn to a Father who loves them infinitely.

"amy welborn"

 

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— 1 —

Yeah, spending an hour or so here. Older Kid has an exam, and it’s his only one today, I had to drive (I usually don’t in the mornings, but other kid in the carpool didn’t have an exam this first period), it makes no sense to go back home, so here I am. Coffee shop? Well, I don’t drink coffee, and I didn’t feel like spending $4 on a mug of tea, so here I am with my Diet Coke.

img_20161216_075803.jpg

— 2 —

I’ve got an article on the novel Silence over at Catholic World Report. It’s intended to help folks who are reading the novel for the first time. I had said a couple of weeks ago I would do a study guide, and I would still like to do that, but I’m not sure it’s going to happen. I have a book manuscript due February 1, and really, every spare minute I have needs to go to that, especially with the holidays here and the next couple of weeks about to vanish, in work terms, like smoke. It’s weird how that happens, and it happens every year: mid-December, I’m thinking, “Eh, I’ve got almost two months to finish this,” and then I wake up one morning, it’s early January and I’ve got like three weeks. 

But I will say that if you want a deeper look at the novel, consider finding Silence and Beauty by Japanese Christian visual artist Makoto Fujimura. It’s a meditative read, and really helped me understand the novel and the Japanese cultural context out of which Endo wrote.

— 3—

I read an annoyed tweet from a priest about Silence, objecting to “why do I have to read a book that celebrates apostasy?”  Of course, Silence doesn’t do that, although it’s not hard to see how it could be interpreted that way, which is why it’s a good discussion-starter and conscience-pricker. Secondly, who says anyone has to read anything? Today everyone on my social media feeds is talking about the new Star Wars movie and I could NOT care less, but I feel no compunction to enter into the fray, and don’t feel annoyed about it. I just do my own thing. Not a problem, not a reason to get annoyed.

I think a great part of staying sane in this era of information is just understanding that people are different, have varied interests and yes, obsessions, and just because a substantial part of subcultures you bump up against over the course of a day are really interested in something..doesn’t mean you have to be..or that you have to disparage them for their interests.

— 4 —

Bambinelli Sunday came and wentBambinelli Sunday came and went. I haven’t had time to do a comprehensive search of who did what, but my sense is that it’s continuing to grow. We did it at the Cathedral of St.
Paul here in Birmingham, and it was very nice.

It’s pretty amazing, and I’m actually sort of proud. As I said to Ann Engelhart on the phone the other day about it, We did this thing. It’s a little tradition that is spreading, bit by bit, and something we did has inspired a lot of it over on this side of the ocean. She gets most of the credit, because the book was her idea, and I’m grateful!

Vatican Radio report on Pope Francis’ blessing of the Bambinelli.

They’re even doing it at the National Shrine in DC – “wrong” Sunday..but that’s okay! I’ll take it!

 

— 5 —.

My younger son, the pianist, is a scholarship winner and member of the honors ensemble of his arts academy. In return for the scholarship, they are asked to play in a few special recitals through the year. Over the past couple of weeks, he played in two at a local retirement home/assisted living facility. He had two pieces, “Rockin’ Around the Christmas Tree” and “I’ll Be Home for Christmas.” I have a bit of the latter on Instagram here. That is one of the few secular Christmas songs that I like, mostly because of the historical context – written during World War II, with the original “narrator” of the song understood to be a soldier serving overseas. When you get that, that last line…I’ll be home for Christmas…if only in my dreams…just might *get* you a bit. And when your son is playing it for an audience of 80-90 year olds who’ve hobbled from their rooms with their walkers, bringing a lifetime of family, home, children and memories with them, and probably not much more time to go…yeah.

— 6—

Speaking of Memento Mori, this is last week’s estate sale shot. The house was filthy, in terrible shape, making me wonder, as I always do in such situations, if the person living there had been just stubborn and not ever wanted any help (that happens), had alienated everyone who might help (that happens) or had been basically abandoned by those who should have been around to help (that happens too). As usual, the experience confirms my determination to not let that happen

Because you can’t take it with you. Any of it. Not even your hair.

— 7 —

Still looking for a Christmas gift? I have some copies of Bambinelli Sunday, Be Saints and The Catholic Woman’s Book of Days. I think that’s about it. Go here for information.

bambinelli

For more Quick Takes, visit This Ain’t the Lyceum!

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