Humility and Poverty

Sunday within the Octave of the Nativity

    In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.  One of the foci (plural of focus) of St. Francis of Assisi (or, as the Dominicans call him, our Holy Father St. Francis), and the Franciscan Orders, is the humility and poverty of God.  This shouldn’t surprise us much, as Giovanni di Pietro di Bernardone (as he was baptized) gave up his family’s wealth and prestige to become a begging or mendicant friar and took the name Francis.  He literally (and I use that word properly) stripped off his family’s wealthy clothes and put on a rough, brown habit, and relied on the generosity of others to survive.  And through this poverty, and with the assistance of our Holy Father St. Dominic, they did much to rebuild the Church, which had so greatly fallen into disrepair.
    But poverty and humility don’t only regard physical possessions or wealth.  Our Lord shows us great humility and poverty in His Incarnation.  And yes, the Gospels are clear that the Blessed Mother and St. Joseph did not have much wealth (they had to present the poor family’s offering of two turtledoves or pigeons to redeem their firstborn son).  But the poverty of Christ comes from recognizing how much He gave up to take our human nature onto Himself.  As pure spirit, before the Incarnation, Christ had no limits, experienced no lack, and existed in pure actuality.  After the Incarnation, Christ could be seen in only one place, few the pangs of hunger and thirst, and would grow from potentiality to actuality throughout His life.  The King of the Universe could be mocked by his neighbors.  He could get splinters and feel pain while working with St. Joseph in his workshop.  
    But beyond that, Christ subjected Himself to the Law of Moses.  Our Lord gave the Law to Moses, and knew its deeper meaning, as He would preach in the Sermon on the Mount.  But, as one like us in all things but sin, He subjected Himself to a Law to which He, as Lawgiver, should never have had to follow.  The Law was for children as a tutor.  He needed no such tutor.  And yet, He did not consider it beneath Himself to obey the law in all its commands.  He received circumcision on the eighth day (as we will hear on Wednesday); His parents redeemed Him in the Temple 40 days after His birth (as we will celebrate on Candlemas), which is the earlier passage of today’s Gospel; He went to the Temple for Passover and the Feast of Booths and the Day of Atonement.  He who would declare all animals clean to St. Peter in a vision, obeyed kosher laws.  He would pay the temple tax, though He was the Lord of the temple and the object of its worship.  
    And He did all this so that He could redeem those under the law, so that we might not simply be servants or slaves (though St. Paul will still use these words from time to time), but sons and daughters in the Son of God, so that we could have the same access to the Father that He has.  What great humility for the one who did not sin, which the Law was meant to guard against, to live according to the Law!  What great poverty that He would live under the same rule as slaves, though He is Son.
    So how do we demonstrate this humility and poverty?  Or are we too important to humble ourselves and live under the rules of others, even when they seem not to apply to us (as long as they don’t go against our conscience)?  Kids will often confess disobedience to their parents in one way or another.  I know I disobeyed my parents when I was a child (shocking, I know!).  I will often remind them that our Lord, when He was a child, obeyed Mary and Joseph, even though Christ made and redeemed Mary and Joseph.  Christ, strictly speaking, owed no obedience to anyone; He is God.  And yet, if Joseph told Him to wash His face, or help His mother with dinner, or join in in the workshop, Jesus would yes, “Yes, Abba.”  If the Lord of all Creation can obey human parents, then we, who are not divine, can certainly give our best attempts to obey our parents and what they say.
    How about when Holy Mother Church asks us to do something: how do we respond then?  Some laws are man-made.  They are rooted in what we believe, but they are not directly from God.  Do we take time to obey them, or do we figure that we know better and don’t need to be shackled by such limiting regulations?  When the Church asks us to do penance to unite ourselves to Christ on the cross on Fridays, do we do that, in one way or another?  When the Church asks for some support in prayer, can we add a little prayer time to our daily habits, or do we complain that we pray enough, and are too busy to add another devotion?  Certainly devotions are not necessary, but they can sometimes help.  
    It is so easy to think that we know best, and we shouldn’t have to do something because it doesn’t apply to us, or won’t have an effect on us.  But Christ, through. His Incarnation and Nativity, shows us how to humble ourselves, and how to live in poverty, maybe not of possessions or money, but in poverty of spirit.  May the humble Christ Child, whom St. Francis, il Poverello, the little poor one, loved so much and imitated, help us all to be a bit more humble, a bit more poor, so that we can be more like our Lord Jesus Christ, who with the Father and the Holy Spirit is God, for ever and ever.  Amen.

Simple and Complex

 Feast of the Most Holy Trinity
    [In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.].  How is it that the most fundamental part of our religion, the teaching that defines us as a faith–our belief in the Most Holy Trinity, one God and three divine Persons–is so hard to explain?  We often think of what is most basic as what is the simplest.  But, when it comes to our faith, that’s not quite right.
    Followers of Christ have struggled with this teaching from early on.  The heretic Arius, in order to uphold the oneness of God, held that Jesus was not really God.  Another heresy, pneumatomachianism, taught that the Holy Spirit was not really God.  Others failed when trying to explain the Most Holy Trinity, by saying that the different Persons were simply different phases of the one God, like water can be a solid, liquid or gas (that was the heresy of modalism).  Or another failure was that God was like the sun, where God the Father is like the sun itself, and Jesus is the the light, and the Holy Spirit is the heat (another version of Arianism).  Or there’s the heresy of partialism, which taught that the three divine Persons are each parts of the one Godhead.  Or (and I don’t know the name for this) the very vogue teaching that we can change the names of the Persons to be less restrictive (as in God the Creator, God the Redeemer, and God the Sanctifier).  All of those are really intriguing ways that we have gotten the teaching of the Most Holy Trinity wrong.  
    So what we do believe?  We believe in one God, who is also three divine Persons–Father, Son, and Holy Spirit–co-equal in glory, majesty, and power, yet not three gods, but One.  The Father is not the Son, nor is the Son the Holy Spirit, nor is the Holy Spirit the Father, and yet the Father and the Son and the Holy Spirit are all one God.

    We struggle because we are finite–limited, while God is infinite–unlimited.  So we rely on what our infinite God has revealed to our finite minds.  We need the Holy Spirit, whom we celebrated last week and whom we celebrate this week.  And we stick to what the Holy Spirit has revealed, because the Most Holy Trinity is the foundation for all life, but especially for our life, and even more than that, for our salvation.  If we get who the Trinity is wrong, we get who we are wrong, and we mess-up our connection to salvation.  Recently, a handful of priests have been discovered to have done great damage by changing the way babies are baptized (most often, changing the words).  While some question why this matters, the Church asserts that words do matter, and if baptism is the beginning of our saving relationship with God (which it is), then if we get the beginning wrong, the rest of it cannot follow.  
    But The Trinity is not just the beginning.  It should be our day-to-day connection as well.  Our spiritual life should be connected to all three divine Persons if we are to live in the fulness of grace that God desires for us.  We often say “God” when we mean God the Father, and He is often the one to whom we address our prayers.  But we should also pray to and through Christ, because He is consubstantial with the Father.  And we should not forget to turn in prayer to the Holy Spirit, “the Lord and Giver of life,…who with the Father and the Son is adored and glorified.”  Our prayers at Mass often highlight this, as we most often pray to the Father, “Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever.”  
    How do we guide our life by the Trinity?  One easy way is to read the revelation of the Trinity in the Sacred Scriptures.  How has God, the Father, and the Son, and the Holy Spirit, spoken to us in an inerrant way through the Bible?  What moral laws has God revealed that help us to be the best person that we can be?  Whether it’s the Ten Commandments, the Sermon on the Mount and what Christ taught in the Gospels, or the teachings of St. Paul in the New Testament about not being greedy, or making false gods for ourselves, or being sexually immoral, those are great guidelines to know whether or not we are living in the reality that the Trinity intends.
    Another way to live our life by the Trinity is by love.  St. John wrote in his epistle that God is love, and the applies to each divine Person.  God the Father is love, God the Son is love, and God the Holy Spirit is love.  If we are to live in the best way possible, we are called to love others.  And that love, as the Trinity shows us, is always about sacrificing for the other, and leading the other into truth.  Our Lord sacrificed Himself so that we could go to heaven, in the full out-pouring of Himself in love.  And the Holy Spirit, our Lord taught, leads us into all truth, so that our love is not merely delight or affection, but is grounded in what is most real and the way that the Trinity created the world.  If we are living like a toddler, who loves as long as he gets what he wants, then that’s not the love of the Trinity, the love that will save us and make us truly happy.  If our expression of love is only about what feels good, rather than sacrificing, even when it’s quite painful, then that’s not the love of the Trinity, which would never do anything to endanger the other person.  
    In a way, the Trinity is as hard to describe as love is, even though the Trinity and love are foundational to life.  But because of the love of the Trinity, we get glimpses of who God is in Himself, which helps us to understand how He made us, and how we are called to live and what will make us truly happy.  When our love is off, when we try to redefine love, then we are not living the Trinitarian life.  And when our understanding of the Trinity is off, when we try to remake God in our own image, the way we act will not be truly loving.  Ground yourself in the life of the Trinity: the Father, and the Son, and the Holy Spirit.  Amen. 

Because of Love

 Good Friday of the Passion of the Lord

    About a month ago a Trooper I know well and his wife had their first child, a baby boy.  In the first few weeks I would check in with him about how things were going and how much sleep he and they were getting.  Those of you who have had babies know that, especially in the first few weeks, sleep is a bit of a luxury.  Their child was very used to sleeping during the day, but being awake at night.  Still, even with this lack of sleep, it was really touching to see how much this Trooper and his wife loves their son.
    The Trooper was talking to me one day about how he even loves changing his son’s diaper, because it’s his son.  This Trooper has nieces and nephews already, and he doesn’t really change their diapers, and has no desire to do so.  But, he said (and I’ve made this rated G since we’re at Mass), he is happy to wipe his son’s poop away because of how much he loves his son.  
    When we think about Good Friday, and what Jesus did for us, we often immediately go to the suffering, and how necessary it was that Christ should suffer and die.  Our first reading today from Isaiah lays out how the suffering servant of the Lord, Jesus, would take our sins upon himself and suffer chastisements for us to make us whole.  
    We often immediately focus on Jesus paying the price for our sins.  The wages of sin is death, St. Paul says, and so we recognize how Jesus took upon Himself that penalty that He did not earn (because He had never sinned) so that all of us sinners could have eternal life.  Sometimes this can make us have an image of God that is not accurate, as if God is some masochist who enjoys making others, especially His own Son, suffer.  We heard the agony of Jesus in the Garden of Gethsemane, asking for another way, if it is possible, to save us, and it might make us wonder why God didn’t choose another means of salvation.
    But, I would like to suggest to you that we look upon Good Friday through the eyes of this Trooper and his (so far) only son.  Cleaning the feces from a baby’s butt is not an enjoyable task.  It stinks, it’s messy, and it often doesn’t happen easily because the baby is squirming around, or sometimes is not even done relieving himself when you remove the diaper.  But because it is his son, this Trooper finds delight in doing what he normally shuns and avoids.  
    So with us, God the Father, because of the Incarnation and by virtue of our baptism in which we were united to Christ, looks on us and sees His Son.  And what would otherwise be unbearable (as horrific as crucifixion is) becomes bearable because He is our Father.  And because Jesus and the Father are one, what the Father loves so does the Son (as well as the Holy Spirit).  So the Lord looks upon us with so great a love that nothing will stop Him from securing our salvation, and the possibility that we can be united with Him forever in Heaven, rather than being forever separated from Him in Hell.  
    There is no length that our God would not go to in order to save us.  He even descended to the gates of hell to rescue the just who were imprisoned there under Satan’s cruel guard.  His love for us cannot be imagined, and even the love of our earthly parents or even the love of our spouse falls short when compared to God’s love for us.  
    That love is what makes today happen.  Not some bloodlust.  Not some warped desire to make one person suffer for another person’s ease.  Simply love.  The love that created the universe; the love that holds everything in being; the love that knit us together in our mother’s womb.  That love will go to the greatest extreme possible to ensure the we, God’s beloved, are safe and wiped clean from the filth of sin with which we soiled ourselves.
    And it is to that love that we are invited to respond.  Yes, we are commanded to be obedient to God, just as we are commanded to be obedient to our parents, especially as young children.  Sometimes the delight that we should have in God is not present in our hearts because of sin or because of our lack of gratitude.  But that obedience is meant to stir back up in us the reciprocation of love for God that He first showered on us.  That is part of how the Lord wants us to be like children.  Children, especially babies, delight in their parents.  There is nothing quite like the smile of a baby being held in the arms of his mother and/or father.  The child, even before it can verbalize its love, senses the love from its parents and wants to return it.  So we, the children of God, should want to return, to the best of our ability, that love that God has for us, the love that even made going to the Cross worth it so that we could be reunited with God.
    Today, as you come forward to venerate the Cross, look upon it as the expression of how much God loves you and values your union with Him.  See the pain and the suffering, yes, but see the love of our Heavenly Father and Jesus our Brother which took that suffering and death as simply another way that He could show much how much we are worth to Him, and how much He loves us. 

Living Icons of the Trinity

Solemnity of the Most Holy Trinity

    You might think that it’s strange that the most fundamental part of our faith, the belief that God is a Trinity–one God, three Divine Persons–can’t really be explained.  Our modern mind tends to think that if something is fundamental, then it should be the easiest to explain.  The more advanced, less necessary things are usually harder to explain.  That's certainly true for math.  Addition, like 1+1=2, is much more fundamental and much easier to understand than calculus.  And yet, think about something that is most fundamental in life also can’t really be explained: love.  We can talk about what love is like; we can recognize love when we see it; but it’s often hard to explain precisely what love is.  Even Bishop Barron’s excellent definition, that love is willing the good of the other, itself calls for further understanding.  What does it mean to will the good of the other?  What is the good that we should be willing for the other? 
    And yet, while God in Himself is beyond our finite minds, He does not leave us without images and some understanding of who He is.  In fact, just as the Trinity is the fundamental teaching of our Catholic faith, so one image of the Trinity is the fundamental building block of society: marriage and family life.
    People often chide the Church for being backwards about marriage and the family.  Or they may say that the Church has too many rules for couples and families or couples who want to increase the size of their family.  But if marriage and the family is meant to be an icon of the Trinity, an icon of the most important, most fundamental teaching of our faith, doesn’t it make sense that the Church would go to extreme lengths to help her children be the best icons and examples of the Trinity that they can be?
    How is marriage and the family an icon of the Trinity?  Well, to begin with, the Trinity is a communion of Persons.  God revealed His oneness through the Old Testament, and that oneness was guarded carefully by the Chosen People, especially living in the midst of pagan cultures that often had many gods or goddesses.  But even in the beginning, God gave hints about the fact that His oneness was not a solitary existence, but an existence of communion, an existence of union with others.  In the first chapter of Genesis, the first book of the Bible, we hear, “‘Let us make man in our image, after our likeness.’ […] God created man in his image; in the divine image he created him; male and female he created them (emphasis added).”  If we go ahead to the next chapter, we see that Adam is not meant to be alone, and that animals, pets, are no substitute for human love.  God gives Adam an equal partner, Eve, to be his wife, and to live as a communion of persons. 
    We read in St. John’s first epistle in the New Testament that God is love.  Love, of its very nature, is not inward facing, but outward facing.  To love is an action that requires another.  And so, if God is love, then God, who is one, still mysteriously has an outpouring of that love.  And, of course, that love is eternally poured out to His Son, Jesus.  From all eternity, God the Father pours out everything that He is, except His identity, which cannot be given away, to God the Son.  And God the Son receives all of that love, and also, eternally, pours out all He is, except His own identity, back to the Father.  Isn’t that what love is supposed to be like between a husband and a wife?  Aren’t they supposed to give all of who they are, except their identities, to the other, and receive that full gift of love from the other?  Don’t we see problems with married couples precisely when someone holds something back: a secret one keeps; a lie someone tells; a grudge someone holds onto?  I often tell people: love isn’t 50/50.  Love is 100/100.  Divorce is 50/50.  The image is not the reality; the Trinity is not a sexual communion.  But the image still holds that a man and a woman in marriage are called to give entirely of themselves to the other, as a living icon of the Trinity.
    But, even love does not stop between the two.  The eternal love of the Father and the Son is so strong that it eternally breathes forth a Divine Person, the Holy Spirit.  The communion between the Father and Son is not closed in on itself, but, as a true relation of love, is open to the other.  Again, this is where words fail us, because the Holy Spirit is not “other,” but the same one God.  Still, we talk about the Holy Spirit as an eternal reality of the love between the Father and the Son. 
    So with marriage: to truly be an icon of the Trinity, the couple must be open to that love creating a new person.  That doesn’t mean that Catholics have to have as many kids as possible.  But it does mean that, if couples are truly loving, they responsibly cooperate with the procreation of new life in accord with how God has made the male and female body and do not turn to artificial means either to achieve or to restrict procreation.  Openness to life is part and parcel of Catholic marriage because we do not believe in a “binity,” only Father and Son, but a Trinity, a communion of Three Divine Persons.  As with marriage as an icon, the family of the icon is not a one-to-one correlation.  You can’t stop being open to life after you’ve had one kid because there’s only Three Divine Persons.  And even senior couples who marry, or couples who find that they cannot conceive, can still be open to life (even though their bodies cannot express that openness), by not keeping their love to themselves, but allowing it to overflow either by adopting or fostering children, or by acts of charity in the parish or community. 
    When one considers that marriage and family are icons of the Trinity, living reminders of who God is in Himself, it is not a surprise that the Church works so hard to encourage couples and families to live that vocation out in particular ways, to better communicate what they are imaging.  We do not understand the Trinity in itself, and we never will.  But thanks be to God for families who remind us of who God is, a communion of love!

Icons of the Trinity

Solemnity of the Most Holy Trinity

I invite you to look at the two icons to my right and my left for a second.  The icon to my right and your left is an icon of the four evangelists.  The icon to my left and your right is an icon of the Holy Family of Jesus, Mary, and Joseph.  Icons are a beautiful way of praying, because they are like a window into heaven.  We do not worship these images, but we honor them as guides to help us pray.  The gold leaf shows how precious they are in the eyes of God and that they are in the heavenly Jerusalem.  Their peaceful, otherworldly faces show the peace and joy that come from being in the presence of God.  They are meant to remind us that, as we gather in this church, we are not at an earthly gathering like a meeting or a social.  We are in a place which straddles heaven and earth and gives us a taste of heaven in the eternal worship of God with angels and saints singing “Holy, holy, holy,” and the prayers of the just rising before God like burning incense.

As we celebrate the Solemnity of the Most Holy Trinity today, we may wonder why we celebrate a teaching.  The belief that God is triune, One God and Three Divine Persons, can seem very academic, and removed from the day-to-day cares and concerns of life.  The mysterion, the mystery of the Trinity is not meant to be something only we think about, but something we live.  Mystery in this case does not mean a puzzle to be figured out, but a reality which is unseen and yet fully real.  Our lives, as believers in the Trinity, are meant to be icons of the life of the Trinity, since we are all created in the image and likeness of our Triune God.

Now, this doesn’t mean that we are called to have a multiple personality disorder.  We are radically different from God because He–Father, Son, and Holy Spirit–is the Creator while we are creatures.  But while we are different, there is some similarity between us and God, and we are called to become more and more similar to God each day through His grace until we pray that He finishes making us like Him for eternity in Heaven.  In Church language we call this process divinization: to become like God by the power of God.  Our daily prayer life, our sufferings, our worthy reception of the sacraments, and our works of charity are meant to help us accept God’s grace to become more like Him.  St. Athanasius, one of the great Fathers of the Church, who died in the late fourth century, said it this way, in the light of the Incarnation: “God became man so that man might become God.”  

If we are to become like God, then we should know something about him.  We know that God is merciful, like a loving father who runs out to meet his wasteful son; we know that God heals and brings wholeness to His children; we know that God is just and will reward those who follow Him and punish those who reject Him; we know that God has a special love for the outcast and the abandoned; we know that God is Truth; we know that God is Almighty and eternal.  We know that God is Father, Son, and Holy Spirit, as reveled to us by the Son.  The list could go on and on.  We learned some of these things from our readings today.  We especially learned from our first reading and Gospel that God is not far away from us, but is near to us for all time.

If then we are to be icons, we have to match those images that we have received from the Deposit of Faith: the Scriptures and the teachings of the Apostles.  To be like God, to be divinized, means to be merciful, even to the point of foolishness; to heal and bring wholeness to the extent that we can by our words and deeds; to stand up for justice; to proclaim and defend truth; to have a special love for the outcast and the abandoned.  How do we receive the strength to do this?  Through the ongoing use of the sacramental grace that we have received; through the worship of our one God–Father, Son, and Holy Spirit–at Mass; through letting the Holy Spirit empower us to preach the Gospel.  Otherwise, we, as icons, will not look serene, peaceful, and heavenly, but agitated, anxious, and earthly.  Those earthly icons do not lead us to God, but keep us bound up on earth.  They are not windows to heaven, but mirrors reflecting the fallen state of our world.

Marriage is especially meant to be an icon of the Trinity.  Marriage, the union of a man and woman for life, open to new life, is meant to show us God the Father, who pours out all of who He is to the Son, who pours out all of who He is to the Father, and in that sharing of perfect and full love, a new Divine Person is breathed forth: the Holy Spirit.  The Church spends so much time with marriage and the family because married couples and families are meant to remind us of the love of God.  

But for all of us, married or not, by our baptism we were called to be an icon of the Trinity.  One way in particular we can do that is by witnessing the love of God in truth.  We are a narcissistic culture.  We are first and foremost concerned with ourselves.  God’s love, on the other hand, is always open to being shared and creating new life, as we see from the very creation of the world.  God the Father had perfect love in Himself with the Son and the Holy Spirit; He lacked nothing; He needed nothing.  And yet, out of love, God decided to create the world to have new ways to share His love.  Let us be icons of the Trinity; not self-centered, but selfless, and so help others to see the God who love us: Father, Son, and Holy Spirit.