How Have You Been Transformed upon Encountering the Incarnated Christ Revealing? - A Lesson from Nathaniel Twelfth Day of Christmastide (January 5)

In the Gospel Reading (John 1:43-51), Jesus continues to reveal himself publicly in Galilee, where he began his ministry.

The describes that it was John the Baptist’s confirmation of Jesus as the Christ, by identifying him as the Lamb of God who takes away the sin of the world (John 1:29; cf. Exodus 12:5-14; Revelation 7:14), that prompted two of his disciples began to follow Jesus (John 1:29-39). One of these two who began following Jesus, was Andrew (John 1:40). It was him who brought his brother, Simon (Peter) to Jesus (John 1:41-42). Then, Jesus found Philip and said to him, “Follow me” (John 1:43). So, Philip followed Jesus and joined with Andrew and Peter (Simon) (John 1:44).

According to John, this is how the first three men of Galilee, Andrew, Peter (Simon), and Philip, began to follow Jesus.

Now it is Philip to reach out to his friend from the same hometown, Bethsaida, Nathaniel (Bartholomew(Matthew 10:3)), and brought him to Jesus (John 1:45-51).

There is a similarity between the way Andrew brought his brother, Peter (Simon), to Jesus, and the way Philip brought his friend, Nathaniel (Bartholomew) to Jesus. Just as Andrew first told Peter (Simon), “We have found the Messiah”(John 1:41), Philip said to Nathaniel (Bartholomew),” We have found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth”(John 1:45). Instead of calling Jesus, “the Messiah”, Philip called him, “the one whom Moses wrote in the law, and also the prophets”. Basically, Philip was pointing to description of the Messiah, which means, “the anointed one”, and its Greek equivalent is “the Christ”. But, he was also referring Jesus as a prophet , like Moses, to rise from the Israelites (Deuteronomy 18:15). So, Moses wrote:

A prophet like me will the Lord, your God, raise up for you from among your own kindred; that is the one to whom you shall listen. This is exactly what you requested of the Lord, your God, at Horeb on the day of the assembly, when you said, “Let me not again hear the voice of the Lord, my God, nor see this great fire any more, or I will die.” And the Lord said to me, What they have said is good. I will raise up for them a prophet like you from among their kindred, and will put my words into the mouth of the prophet; the prophet shall tell them all that I command. Anyone who will not listen to my words which the prophet speaks in my name, I myself will hold accountable for it (Deuteronomy 18:15-19).

Through these words, Moses prophesized to Israelites that God would raise a prophet, like him, to keep them with God, so that they would not fall into idolatry and other sins, and not to be fooled by false prophets, when they would settle in the promised land, which is surrounded by pagans (cf. Deuteronomy 18:9-14).

Philip obviously knew that Jesus was from Nazareth, carpenter Joseph’s son. But, he also knew that he was not just Joseph’s son but the prophet to keep the Israelites straight with God and His Law, after Moses.

But, Nathaniel (Bartholomew) did not respond so positively, as he said, “Can anything good come from Nazareth?”(John 1:46).  He was obviously skeptical of Philip’s statement about Jesus, because of his negative stereotype of Nazareth.

In fact, Nazareth was not a town of high regard. Therefore, it was not surprise that Nathaniel (Bartholomew) made such a negative statement about Jesus’ hometown, Nazareth, and kept that stereotype from believing that Jesus was the new prophet, whom Moses wrote about.

But it was Jesus himself to prove that Nathaniel’s (Bartholomew’s) assumption was wrong so that he would believe.

So Jesus came toward Nathaniel (Bartholomew) and said to him:

Here is a true Israelite. There is no duplicity in him (John 1:47).

To this, Nathaniel (Bartholomew) was surprised that Jesus knew him and wondered how (John 1:48a). So Jesus said:

Before Philip called you, I saw you under the fig tree (John 1:48b).

Then, Nathaniel (Bartholomew) said to Jesus:

Rabbi, you are the Son of God; you are the King of Israel (John 1:49).

Now, his initial skepticism about Jesus is gone completely. He really believes Jesus, calling him, “rabbi”, and “the King of Israel”.

What convinced Nathaniel (Bartholomew) that Jesus is, indeed, the Christ (Messiah), and the prophet after Moses, to keep the Israel in God’s Law, and the King of Israel, and rabbi, is the fact that Jesus called him a “true Israel but no duplicity” and saw him “under the fig tree”. It means that Jesus, with his divine power, foresaw that Nathaniel (Bartholomew) was on the verge of trouble, as the fig tree symbolizes sin, because of the fig leaves that Adam and Eve used their fall to sin (Genesis 3:7). This foresight of Jesus was also demonstrated to the Samaritan woman at the well in Sychar and made her believe (John 4:7-19).

So Jesus said to Nathaniel (Bartholomew):

Do you believe because I told you that I saw you under the fig tree? You will see greater things than this. Amen, amen, I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man (John 1:50-51).

Now Jesus assures Nathaniel (Bartholomew) for beginning to believe that his discipleship will lead to greater encounters such as seeing the angels coming down from heaven and going up through an opening of the sky, as Jacob saw (Genesis 28:10-17) and Daniel did (Daniel 7:13).

In regard to Nathaniel’s (Bartholomew’s) transformative encounter with Jesus, moving from skepticism to faith (John 1:46-49), St. Augustine of Hippo preached as in these words:

Accordingly in the Gospel, when the Lord saw Nathanael, He said, Behold an Israelite indeed, in whom is no guile. And that Israelite not yet knowing who it was that talked with him, answered, Whence knew Thou me? And the Lord said to him, When you were under the fig-tree I saw you; as though he would say, When you were in the shadow of sin, I predestinated you. And Nathanael, because he remembered that he had been under the fig-tree, where the Lord was not, acknowledged His Divinity, and answered, You are the Son of God, You are the King of Israel. He who had been under the fig-tree was not made a withered fig-tree; he acknowledged Christ. And the Lord said to him, Because I said, When you were under the fig-tree I saw you, do you believe? You shall see greater things than these. What are these greater things? Verily I say unto you (for he is an Israelite in whom is no guile; remember Jacob in whom was no guile; and recollect of what he is speaking, the stone at his head, the vision in his sleep, the ladder from earth to heaven, the Angels ascending and descending; and so see what it is that the Lord would say to the Israelite without guile); Verily I say unto you, You shall see heaven opened (hear, you guileless Nathanael, what guileless Jacob saw); you shall see heaven opened, and Angels ascending and descending (unto whom?) unto the Son of Man. Therefore was He, as the Son of Man, anointed on the head; for the head of the woman is the man, and the Head of the man is Christ. Now observe, He did not say, ascending from the Son of Man, and descending to the Son of Man, as if He were only above; but ascending and descending unto the Son of Man (Sermon 39).

Augustine reminds that Jesus juxtaposed Nathaniel (Bartholomew) to Jacob (Israel). Jesus first called him “a true Israelite”(John 1:47) , meaning “a true descendant of Jacob”. Then, he said characterized him, “no duplicity in him”(John 1:47), meaning that Nathaniel (Bartholomew) is not a twin though Jacob was (Genesis 27:35-36; 32:29).

He was once under the fig tree, meaning that he was to be guiled, perhaps, by a false prophet, Nathaniel (Bartholomew) did not believe, at first. But now, this man is as guileless as Jacob, according to St. Augustine. And this is Nathaniel’s (Bartholomew’s) conversion through his encounter with Jesus.

Now this is the twelfth day of Christmastide. The Christ has been made visible in the human flesh of Jesus for 12 days and he has been revealing himself.

Have you encountered him?

Perhaps, you are blessed to have a friend, like Philip, or a brother, like Andrew, who introduces you to Jesus. Or, you can be a person, like Andrew or Philip, who bring another person to Jesus.

As for the First Reading (1 John 3:11-21), John reminds that your encounter with Jesus and belief in him transforms you into a great lover, by observing his new commandment to love one another as he has loved (John 13:34). This is a reiteration of 1 John 2:7-11, and also touches upon Paul’s teaching of love (1 Corinthians 13:1-13) and Jesus’s teaching on how practicing love in acts of compassion can make you stand in the judgement (Matthew 25:31-46).

Now, are you becoming a better lover, observing Jesus’ new commandment of love better?

Christ Has Come to Enlist Us in His Army: Post Christmas Octave Readings Review: Tenth and Eleventh Days of Christmastide

As Christmastide continues to advance toward the feast of Epiphany, let us take some moment and pause for Christmastide weekly readings so far, with attention to the readings of January 3 and 4 (10^th and 11^th days of Christmastide)

First Readings: 1 John 2:29–3:6 (January 3); 1 John 3:7-10 (January 4)

Since the Third Day in Christmas Octave (December 27), we have been reading from the First Epistle of John for weekday Mass (if not opting to read from the lectionaries for feast days). Now, we have passed Christmas Octave and we are on the eleventh day of Christmastide, perhaps, it is a good idea to review what we have read for the First Readings from the First Epistle of John.

John has been writing not only about who Christ is but also about how Christ relates himself to us. According to John, as the Word of Life, Christ testifies to eternal life and proclaim us to it, as he is made visible to us, while being with the Father (1 John 1:1-2). And he calls us to be in fellowship with him for complete joy (1 John 1:3-4). For God is light, Christ calls us to be in his light and cleanses our sins with his blood (1 John 1:5-7). But we must acknowledge our sinfulness first (1 John 1:8-10).

Christ has come to us also as our Advocate -Parakletos to overcome our sins (1 John 2:1). And we also have another Advocate -Parakletos, because he has asked the Father to send him, as well (John 14:16), to teach and remind us of teaching of Christ the Advocate-Parakletos (John 14:26). Christ is also expiation not only for our sin but also for the sins of the whole world (1 John 2:2) so that our sins are forgiven for his name’s sake (1 John 2:12).

We must make sure we know Christ by observing his new commandment to love  one another (1 John 2:3-11; John 13:34; 15:17). Along with keeping his commandment, we also need to keep his teaching and grow in our understanding of it to do the will of God and not to be swayed by the world (1 John 2:13-17). We also need to guard ourselves against heretical teachings by antichrists, by understanding Christ the Son is with the Father (1 John 2:18-23).

With his promise of eternal life, Christ anoints us with the Holy Spirit, who reminds and teaches us everything he teaches so that we remain in him and in the Father (1 John 24-28; John 14:26; 15:4-7; 17:21-23).

Now, John reminds us that we are children of God, as a result of being born of Him for acting righteously (1 John 2:29-3:1). Though what we shall be as children of God has not yet been revealed, we keep our hope for this for the sake of our  purity (1 John 3:2-3).

As children of God, being in Christ, living in the light of God, we must avoid sin all cost (1 John 3:4-10) and should love one another without compromise (1 John 3:11-18).

In calling us to avoid sins, John reminds us:

You know that he was revealed to take away sins, and in him there is no sin. No one who remains in him sins; no one who sins has seen him or known him (1 John 3:5-6).

This reiterates:

But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin. If we say, “We are without sin,” we deceive ourselves, and the truth is not in us. If we acknowledge our sins, he is faithful and just and will forgive our sins and cleanse us from every wrongdoing (1 John 1:7-9).

This reflects John the Baptist’s identification of Jesus as the Christ:

Behold, the Lamb of God, who takes away the sin of the world (John 1:29).

John the Baptist recognize the Christ came to take away the sin of the world as the Lamb of God, the ultimate Korban Pesach (Passover Sacrificial Lamb), whose blood saved the Israelites from God’s passing-over judgement against firstborns in Egypt (Exodus 12:5-14).

Christ, therefore, was revealed as the Lamb of God, to remove our sins, in the hope that we may not sin anymore and remain pure, as his blood cleanses us from sins (Revelation 7:14).

Though Christ the Lamb of God has come to take away the sin of the world, cleanse our sins, by his blood, there is always the danger of deception to tempts us to sin. This is why John calls us not to let anyone deceive us (1 John 3:7), reiterating his warning against antichrists’ deceptiveness (1 John 2:18-23).

Now, John gives another important Christological identification:

Indeed, the Son of God was revealed to destroy the works of the devil. No one who is begotten by God commits sin, because God’s seed remains in him; he cannot sin because he is begotten by God (1 John 3:8-9).

Christ has come not only to take away our sins (1 John 3:5) and the sin of the world (John 1:29) but also to destroy the work of Devil (1 John 3:8; cf. Genesis 3:15; Revelation 20:10). And those who are born by God cannot sin (1 John 3:9), because of their righteousness (1 John 2:29). And this is how children of God are distinguished from children of devil (1 John 3:10).

Gospel Readings: John 1:29-34 (January 3); John 1:35-42 (January 4)

After his testimony of Christ to the inquisitors from Jerusalem as the forerunner ofthe Christ, preparing the way of his coming by baptizing with water (John 1:19-28), now we see John the Baptist’s progressive recognition of Jesus as the Christ, the Lamb of God, who takes away the sin of the world (John 1:29). And because of John the Baptist’s full recognition of Jesus as the Christ, some of his disciples began to follow Jesus, and those who began following him introduced others to him (John 1:35-51).

A day after the inquisition of John the Baptist by the officials from Jerusalem about him, Jesus was walking toward him. Perhaps, he was with his disciples then and said:

Behold, the Lamb of God, who takes away the sin of the world. He is the one of whom I said, “A man is coming after me who ranks ahead of me because he existed before me.” I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel (John 1:29-31).

John the Baptist confesses that he was very cautious about who the Christ was before, by saying, “I did not know him” (John 1:31).  But having seen Jesus, John the Baptist recognizes him as the Christ to save us by taking away sins (John 1:29; cf. Exodus 12:5-14). And he saw Christ as John recognizes in his First Epistle (1 John 1:7; 3:5; cf. Revelation 7:14). He also recognized Jesus as someone with a higher status, for being preexisting (John 1:30; cf. John 1:1; 8:58; cf. Colossians 1:15).

Now John the Baptist gives his explanation how he came to recognize Jesus as the Christ, though he was absolutely not so sure who the Chrit was.

 

I saw the Spirit come down like a dove from the sky and remain upon him. I did not know him, but the one who sent me to baptize with water told me, “On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit. Now I have seen and testified that he is the Son of God” (John 1:23-34).

What made John the Baptist assured of Jesus as the Christ was the Holy Spirit, descending on Jesus. Until that moment, he was very careful not to hastily conclude that Jesus was the one. Perhaps, he was vigilantly aware of possibilities of false christs’ appearances (e.g. Matthew 24:24).

Now John the Baptist’s disciples recognize how their master has become sure of Jesus as the Christ, two of them began to follow Jesus (John 1:35). And chain reaction of recruiting more disciples, starting with Andrew, one of the two former disciples of John the Baptist to follow Jesus, bringing his brother, Simon (Peter), to Jesus (John 1:40-42). And later, Philip followed Jesus and brought his hometown friend, Nathaniel, to Jesus (John 1:43-51).

Having reviewed the above texts from First Johannine Epistle and Johannine Gospel, what do we make out of them, in the context of Christmastide?

The one whose birth that we have been celebrating during Christmastide is, truly, the Christ, who has come to save us, taking away the sin of the world as the Lamb of God, cleanse us with his blood to forgive us, to destroy the works of devil, while protecting us from antichrists’ false teachings. This is to have us with him and the Father as adopted children of God.

It is also important to note that Christ, the Son of God, has come to enlist us on his army to destroy the works of devil.

We are adopted children of God, thanks to Christ. At the same time, we are also Christ’s fighters to destroy the works of devil. Christ is our commander-in-chief, whose commands that we faithfully obey.

 

Most Holy Name of Jesus, Reflecting "אֶֽהְיֶ֖ה"(I Am) - IHS, YHWH

On the tenth day of Christmastide (January 3), the Roman Catholic Church celebrates the feast of the Most Holy Name of Jesus. This is not only the most holy name but also the most powerful name to conquer the darkness of the world by the light of Christ.

The most holy name of Jesus was first brought to Mary by the archangel Gabriel at the annunciation of her virgin pregnancy with the Son of God to name him (Luke 1:31). So she and her husband, Joseph, gave the newborn incarnated Son of God, upon completing brit milar (circumcision) , the name, “Jesus”, as told by the angel (Luke 2:21).

What is so special about the name of Jesus, calling it the Most Holy Name?

These words of Paul from the First Reading (Philippians 2:1-11) give a good reason:

Have among yourselves the same attitude that is also yours in Christ Jesus, who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross.

Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:5-11).

It was, indeed, God the Father, who sent the Son as expiation for our sins (1 John 4:10), exalted him, bestowing the name, Jesus, for his utmost humility and obedience, through which he did the Father’s will to save us by shedding his blood and dying on the Cross (Matthew 26:39//Mark 14:36//Luke 22:42; cf. John 6:38), fulfilling the Messianic suffering prophecy (Isaiah 52:13-53:12). In fact, the Most Holy Name, Jesus, was given to the Son for this reason, as the name in Hebrew, Yeshua, means, “Yahweh is salvation”, as well as, “Yahweh saves”.

Because he is one with the Father, consubstantial with Him (John 10:30), being in the hypostatic union with him, he in Him and He in him (John 10:38), Jesus identifies himself with “I Am”(John 8:24, 28, 58), as God the Father did to Moses with “I Am” (Exodus 3:14). In fact, “I Am”, as spoken by the Father and by the Son, is a very powerful assertion of God’s self-existence.

At the burning bush, Moses asked God what he shall tell Israelites in Egypt when they ask “What is His name?”(Exodus 3:13), God replied to him, “אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה /ehyeh asher ehyeh (I am who I am)” and instructed him to tell the Israelites, “‘אֶֽהְיֶ֖ה /ehyeh’ (I Am) has sent me”(Exodus 3:14). “I Am”( Ehyeh/אֶהְיֶה‎) is the first person singular imperative form of hayah/ הָיָה , which means “to be”. And the name, “Lord” is יְהוָֹה /Yhwh, (e.g. Exodus 6:2), the tetragrammaton of Yahweh, as יְהוָֹה /Yhwh is pronounced, “yud-hey-vav-hey”.

The Most Holy Name, Jesus (Yeshua) is indeed, “I Am” Ehyeh/אֶהְיֶה‎, who is also the Father and to be the Holy Spirit, as well, because Jesus is the Parakletos (1 John 2:1) and the Holy Spirit is another Parakletos (John 14:26). And it was, indeed, Yahweh (Yhwh) , who sent Godself in the Son, incarnated (John 1:14)  in the human flesh of a man, given the Most Holy Name, Jesus (Luke 1:30-33, 35), to save us with his Most Holy Name, “Yahweh saves”.

Being devout Israelites, Mary and Joseph gave circumcision to baby Jesus on the eighth day from his birth (Genesis 17:10-12; Leviticus 12:3) and official gave him the Most Holy Name, “Jesus”(Luke 2:21).  Giving the name until the completion of the circumcision reflects a rabbinic tradition of Abraham’s circumcision reflects God changing his name from Abram to Abraham (Genesis 17:5-10). And they brought him to God for the firstborn dedication for redemption of mankind (Luke 2:22-23), according to the Law (Exodus 13:2, 12, 15).

Therefore, the Most Holy Name, Jesus, evokes the most powerful salvific and redemptive power of Yahweh (Lord), who is and to be, “I Am” who “I Am” ehyeh asher ehyeh). And this is true because of Jesus’ humility and obedience to have died to save and redeem us.

It was St. Bernadine of Siena who promoted the veneration to the Most Holy Name of Jesus, reflecting these words of St. Paul of Tarsus:

The name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).

St. Bernadine of Siena also devised a monogram symbol for the Most Holy Name of Jesus: IHS,  trigrammaton of the name of Jesus in Greek, "ΙΗΣΟΥΣ", ΙΗΣ. The Greek letter Σ corresponds to Latin letter, S. Thus ΙΗΣ is IHS. 

And the Most Holy Name of Jesus is to be invoked as we fight sins and evils, because we are Ecclesia militans (Militant Church) fighting to become Ecclesia triumphans (Triumphant Church)(Revelation 7:9-17), because it is the name of the most powerful victor, Christus Victor(Christ the Victor). Jesus is the Most Holy Name of the victorious King. And we see the Most Holy Name of Jesus in the monogram form, IHS (ΙΗΣ), engraved in the crucifix, because it is also the most powerful and victorious name of all, because Jesus died on the Cross and resurrected on the third day, for our salvation and redemption. 

 

Evangelist-Apostle John’s Christological Defense against Antichrists and John the Baptist’s Testimony about Christ – Nineth Day of Christmastide (January 2)

The readings of the Nineth Day of Christmastide - January 2 (1 John 2:22-28; John 1:19-28) are about knowing who Christ is. While the Gospel Reading (John 1:19-28) describes John the Baptist’s testimony of Christ during the inquisition by priests and Levites from Jerusalem, the First Reading (1 John 2:22-28) is John’s warning against antichrists’ false teachings on Christ.

John wrote his two epistles because antichrists were causing problems in the nascent Church by denying the Father and the Son (1 John 2:22), not acknowledging Jesus (1 John 4:3), and dying the incarnation and humanity of Christ (2 John 1:7). Thus he wrote:

Children, it is the last hour; and just as you heard that the antichrist was coming, so now many antichrists have appeared. Thus we know this is the last hour (1 John 2:18).

It was the later Apostolic era that John called “the last hour”, during which he wrote his epistles, perhaps sometime between 85AD and 99AD. Probably, the Church at that time thought that Christ would return rather soon after his ascension. Or, John expressed his time as the last hour, remembering Christ saying that he could return at any unexpected time (Matthew 24:36-44). Either way, John wrote his epistles to make sure that the faithful in the Church would not be deceived by antichrists. Namely, in John’s time, they are heretics, mainly those who are gnostic, including Docetists, who denied the incarnation and the humanity of Christ the Son (i.e. 2 John 1:7).

According to John, these antichrists were those who left the Church (1 John 2:19). To guard those who remain in faith against further draining from the Church, John had to write his epistles with authentic Christology against antichrists’ heresies, with assurance that those who kept faith and remained in the Church were already familiar with the truth of Christ because they were anointed by the Spirit of God (i.e. Isaiah 11:2) (1 John 2:20-21).

Now, John identifies not recognizing earthly Jesus as the Christ, and denying the Father and the Son, as two major Christological problems caused by antichrists (1 John 2:23-24).  These Christological problems pointed by John are in contradiction to what John wrote in his Gospel (John 1:1-18; 14:8-11).

Then, John encourages those who are faithful and remain in the Church to let what have heard from the beginning, namely, what we have heard from Christ in the Gospels, remain in us, as it means that we remain in the Son and in the Father, as well (1 John 2:24; cf. John 14:23; 15:7). And he reminds us that Christ promised to give eternal life to those who receive and keep his words and believe in him (1 John 2:25; cf. John 5:24; 6:63).

Again, John emphasizes our anointing with the Holy Spirit (the Spirit of God – Isaiah 11:2) to stand against antichrists’ heretical and defective teachings (1 John 2:26-27) and calls us to remain in Christ (1 John 2:28).

For us, the Catholics, anointing with the Spirit of God, the Holy Spirit, means being anointed with the oil of chrism in receiving the Sacrament of Baptism and, more importantly, in receiving the Sacrament of Confirmation, because this oil signifies the gifts of the Holy Spirit (Catechism of the Catholic Church, 1241), evoking the aroma of Christ (2 Corinthians 2:15). Because of this powerful anointing, we are not fooled by those heretic teachers, antichrists, who are not anointed. We only need the Holy Spirit, another Parakletos, who teaches everything we need, as the Christ has taught in the beginning (John 14:26), and teachers who have been anointed as the Apostles had been. This way, we maintain the authentic Christological understanding. And this is not just a knowledge but our Christological understanding is demonstrated in our deeds, especially, in our observance of his new commandment of love (1 John 2:3-11 – First Reading of the Fifth Day within Christmas Octave, December 29).

In the Gospel Reading (John 1:19-28), we first see John the Baptist clarifying that he was neither Christ nor Elijah nor any other prophet (John 1:19-21). Then, John identifies himself as the forerunner of the Christ, the voice crying out in the wilderness to make the way of his coming, citing Isaiah 40:3 (John 1:23). And he explains why he baptizes, but in this explanation, Joh the Baptist gives a powerful Christological testimony:

I baptize with water; but there is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie (John 1:26-27).

So, what is John the Baptist’s  Christological view on Jesus in the above testimony, before he identifies Jesus as the Lamb of God who takes away the sin of the world (John 1:29)?

The one among the Jews to come after him, and he is not even worthy to be his slave, whose job is to untie his masters sandal strap, is the Christ, whose coming that he prepares by baptizing repentant people with water. Through these words, John the Baptist exalts Christ and humbles himself. In the above testimony about Christ, John the Baptist also hints that many of the religious leaders, who questioned him, will not recognize him as the Christ.

In Matthew’s Gospel, John the Baptist gives more detailed testimony:

I am baptizing you with water, for repentance, but the one who is coming after me this mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire (Matthew 3:11-12).

Namely, John the Baptist is saying that he has been preparing for Christ’s coming by baptizing with water so that Christ can bring the baptism with the Holy Spirit and fire – the Holy Spirit to send us on our respective apostolic missions on Pentecost and the fire with the winnowing fan at his hand for the judgement.

Why do we read these texts at this point of Christmastide (on the nineth day of Christmastide)?

It is to understand that the birth of the Jewish baby we have been celebrating since the Solemnity of the Nativity of the Lord, is the Christ, who is the Son with the Father, has already come to baptize us with the Holy Spirit and fire. But he has also come to give us eternal life through his words, which we take in and retain in us so that we remain in him and in the Father through him. Now we have better reason and appreciation for our Christmas celebration.

 

Contemplating on Mary the Mother of God and Our Redemption to Kick Off to the New Year in Peace

January 1, which is New Year’s Day on the Gregorian Calendar, is the Solemn Feast of Mary, Mother of God, in the Roman Catholic Church.

The New Year’s Day is the Octave Day of Christmas, which means that it is the eighth day from the day of the Nativity of the Lord.  St. Paul VI gives a reason for the Church to honor Mary as the Mother of God on this day:

In the revised ordering of the Christmas period it seems to us that the attention of all should be directed towards the restored Solemnity of Mary the holy Mother of God. This celebration, placed on January 1 in conformity with the ancient indication of the liturgy of the City of Rome, is meant to commemorate the part played by Mary in this mystery of salvation. It is meant also to exalt the singular dignity which this mystery brings to the "holy Mother...through whom we were found worthy to receive the Author of life."(Antiphon and Collect, January 1, Roman Missal) It is likewise a fitting occasion for renewing adoration of the newborn Prince of Peace, for listening once more to the glad tidings of the angels (cf. Lk. 2:14), and for imploring from God, through the Queen of Peace, the supreme gift of peace. It is for this reason that, in the happy concurrence of the Octave of Christmas and the first day of the year, we have instituted the World Day of Peace, an occasion that is gaining increasing support and already bringing forth fruits of peace in the hearts of many (Marialis Cultus, paragraph 5).

Because Christ is the source of peace (John 14:27), as well as the Davidic prince of peace (Isaiah 9:6-7), Mary is also the Queen-Mother (Gebilar) of Peace. Therefore, the Word Day of Peace, which is January 1, is celebrated in connection to Mary’s motherhood, as the Mother of God, the Queen-Mother of Peace, on the Octave day of Christmas.

Though most Catholics do not feel absurd about Mary being the Mother of God, Jews, Muslims, and some non-Catholic Christians find it rather preposterous that God has a mother. They may argue why the Creator, God, had to have a created being to be His mother. But such an argument is, in essence, the same as denying a fundamental Christological truth that God the Son was incarnated in the human flesh and came to us through human birth. It was Mary, in whose womb that the incarnated God the Son (John 1:14) was conceived by the power of the Holy Spirit (Luke 1:35) and who gave birth to him (Luke 2:7). Did God the Son lose his divinity when he was incarnated in Mary’s womb? Did his divinity dissipate when he was born as a human male infant? Of course not. Christ the Son retains his divinity, which keeps him in hypostatic union with God the Father and with the Holy Spirit, even he has been incarnated and come to us in the human flesh of a Jewish man, Jes us, the firstborn son of Mary. In fact, this was debated at the Council of Ephesus, which established the doctrine that Mary is the Theotokos, the Mother of God. The Greek word, “Theotokos” literally means “God bearer” or “one who bears and gives birth to God”. Therefore, Mary is the New Ark of the Covenant.

In celebrating this solemn Marian feast, therefore, a focus on our theological reflection and contemplation is Mary’s identity in relation to her Son, the Christ. The truth is that Mary is not just the mother of Jesus, but the Son of God (Luke 1:32-33, 35), who was begotten by the Father (Colossians 1:15) and born of her as the incarnated Christ (Luke 2:7).

Though he did not name Mary, Paul captures the Marian identity as the Theotokos in the below narrative, the Second Reading of the Solemnity of Mary, the Mother of God:

When the fullness of time had come, God sent his Son, born of a woman, born under the law, to ransom those under the law, so that we might receive adoption as sons. As proof that you are sons, God sent the Spirit of his Son into our hearts, crying out, “Abba, Father!” So you are no longer a slave but a son, and if a son then also an heir, through God (Galatians 4:4-7).

In this pithy Pauline epistle text, we see Jesus, the incarnated Christ, as the eternal Son of God and as the human Son of Mary. Mary gave birth to him under the law (Leviticus 12:2-8; Luke 2:22), and with her husband, Joseph she brought the Son to God in the Temple for the firstborn dedication under the law (Exodus 13:2,12,15; Luke 2:23) to ransom those who are worthy for redemption (Exodus 13:12-15). Therefore, the first portion, Galatians 4:4-5, reflects the Lucan infancy narrative (Luke 2:1-40). Then, the second portion, Galatians 4:6-7, addresses that we have become children of God through Christ the Son, who was incarnated in and born of Mary (John 1:10-14; Luke 1:30-33, 35; 2:7), because his Spirit has been sent to us by God, pouring out His love to us (Romans 5:5). And this is the Spirit that makes us the children of God (Romans 8:15). Therefore, as Jesus calls the Father (Mark 14:36), we, too, now may call God the Father, “Abba, Father” (Romans 8:15), for He is made more intimate to us through the spiritual adoption through the Christ the Son, incarnated in and born of Mary.

Christ, the Son of God, who is begotten of the Father (Colossian 1:15), is divine. He received human nature from Mary the Blessed Virgin, the Immaculate Conception upon conception (Luke 1:28,30-33,35), and was born of her (Luke 2:7) for our redemption (Matthew 20:28; Galatians 3:13; Colossians 1:13-14; Revelation 5:9-10); cf. Exodus 13:12-15) so that we may be adopted as God’s children (Galatians 4:5). Therefore, as St. John Paul II puts it, Mary is Redemptoris Mater (Mother of Redeemer).

The Christ received not only human nature but also circumcision and Jewish name, “Jesus (Joshua)”, which means “the Lord (Yahweh) saves”, “Yahweh is salvation”. This name was given to Mary by the angel Gabriel (Luke 1:31). But according to the Jewish tradition, a newborn baby boy’s name cannot be announced until brit milah (circumcision) is completed. This reflects that circumcision marks God giving Abram, which means “exalted father”, a new name, Abraham, which means “father of multitudes” along with the covenant and blessing (Genesis 17:5-11). This is why a circumcised baby boy also receives blessings from mohel, who performs circumcision, and parents of the child. And the Christ received the circumcision on the eighth day from his birth, under the law (Genesis 17:10-11; Leviticus 12:3), to put an outward sign to be distinguished as a blessed Abrahamic son of God (Luke 2:21).

When the circumcision (brit milah) is completed, the parents give this blessing:

Blessed are you, Lord, our God, King of the universe, who creates the fruit of the vine.

Blessed are you, Lord, our God, King of the universe, who has sanctified this beloved boy from the womb, inscribed the law in his flesh, and sealed his offspring in the holy covenant. The living God, our Rock, has ordained that the beloved of our flesh be redeemed on account of the covenant that he has placed in our flesh. Blessed are you, God, who makes the covenant.

Then, together with her husband, Joseph, Mary blessed her Son with this priestly prayer as he continue to grow:

The Lord bless you and keep you!

The Lord let his face shine upon you, and be gracious to you!

The Lord look upon you kindly and give you peace!  (Numbers 6:24-26)

The blessing concludes with peace. And it is more meaningful that Mary the Mother of God, the Queen-Mother of Peace, says this prayer to her Son, the Prince of Peace, while assuring the protection and providence of Yahweh (the Lord) with His face shining upon her Son’s face graciously.

The flesh of the incarnated God is from the flesh of Mary the Blessed Virgin, the Immaculate Conception. Therefore, the flesh of the Christ is perfectly unblemished to redeem us (Exodus 12:5-14). On this flesh, there is the mark of God’s blessing and covenant through His covenant with Abraham, through circumcision (Genesis 17:4-11). To keep affirming what his circumcision is about, Mary the Mother of God, together with her husband, Joseph, continued to bless the newborn Christ in the human flesh of Jesus.

On the Octave Day of her Son’s birth, I am sure that Mary had many things in her heart to contemplate, as she did upon being visited by the shepherd on the day of her Son’s birth (Luke 2:16-19). And we, too, have many things to reflect in our hearts on the Christmas Octave Day, to kick off the new year: the true peace only from the Christ, the significance of the Mother of God for our redemption and adoption as God’s children, and more.

Remaining with the Immutable God and Being Transformed by Christ – Sixth Day in the Octave of Christmas

As God had spoken to Ahaz, a king of Judah, in response to his refusal to trust Him (Isaiah 7:10-12), God finally gave a sign that a virgin would conceive and give birth to a son (Isaiah 7:13-14), though not during Ahaz’s reign but in the fullness of time for the Messianic Davidic King of Israel to be born in Bethlehem (Micah 5:2-4), fulfilling His promise to David (2 Samuel 7:11-16), by having Mary the Blessed Virgin to conceive and give birth to the incarnated Christ (Luke 1:26-38; 2:7).

The birth of the incarnated Christ (Luke 2:7) reflects God’s promise to speak up for His beloved Zion, breaking His silence His silence to turn desolated Zion into His delight so that she can be His spouse (First Reading of Christmas Vigil Mass: Isaiah 62:1-5; cf. Revelation 19:5-9; 21:2; 22:17). It also reflects a great light shone in darkness by way of giving the Son of God (Isaiah 9:5; cf. John 3:16), who is the Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace, to rule the world with justice forever (First Reading of Christmas Midnight Mass: Isaiah 9:1-6).

During the first eight days of Christmastide, known as Octave of Christmas, we reflect who really is this newborn Jesus is and what how his presence among us in the world will affect us. Then, we also ponder how we are to live in his presence.

On the sixth day from the Nativity of the Lord, we reflect what the newborn Christ will bring to the world, as Anna did when she saw him, as Mary and Joseph brought him to the Temple (Luke 2:36-38), following Simeon’s prophetic canticle  on the newborn Christ (Luke 2:29-32). We also ponder how Christ changes our lives, through forgiveness and empowering us to overcome the Evil One, letting us know the Christ and the Father, and having the Word remain in us (1 John 2:12-14), upon contemplating on what it means to know Christ by observing his new commandment of love (1 John 2:3-11).

In the First Reading of the Fifth Day within Christmas Octave (1 John 2:3-11), John emphasized that we are to truly observe Christ’s new commandment of love, which was given by Christ himself during the Lord’s Supper on the night before his death, to love one another as he has loved (John 13:34), as it is a mark of being his follower (John 13:15), to shine in the darkness of hatred in the world as Christ’s light of love.

The First Readings of the Fifth Day and the Sixth Day of Octave of Christmas from First Epistle of John (1 John 2:3-11, 12-17) invite us to make a deeper Christological reflection so that we may know who this baby born of Mary is and how this baby will impact us as he grows and begin his public ministry upon his Baptism. Mary knew (Luke 1:46-55), as told by the archangel Gabriel (Luke 1:30-33, 35). Zechariah knew (Luke 1:68-79), for being filled with the Holy Spirit (Luke 1:67). Simeon knew (Luke 2:29-35), because of the Holy Spirit (Luke 2:25-27). Being a prophetess (Luke 2:37), Anna also knew (Luke 2:38). Now, we are also to know who Christ is and what he brings to the world and us.  Read these two First Readings (1 John 2:3-11, 12-17) along with the Gospel Reading of Christmas Day Mass (John 1:1-18), in addition to the archangel Gabriel’s annunciation to Mary (Luke 1:30-33, 35), Mary’s canticle of Magnificat (Luke 1:46-55), Zechariah’s of Benedictus (Luke 1:68-79), Simeon’s Nunc Dimittis (Luke 2:29-32) and prophesy of Christ’s impact on Mary (Luke 2:34-35).

In the First Reading (1 John 2:12-17), which is the immediate continuation from yesterday’s First Reading (1 John 2:3-11), John is calling us to know who this newborn baby is so that we can live in the light of Christ, the light of God, rather than in the darkness of the world.

By saying, “I am writing to you”, John is making his earnest petitions to “children”, “fathers”, and “young men” , namely, people of all generations and of all spiritual maturity. In the petitions, John wants all of us to take it to heart that our sins are forgiven in Christ’s name (v.12), Christ has been in existence from the beginning (v. 13a; John 1:1; 1 John 1:1).

While “children”(v. 12a, v. 13c) represent those who are spiritually immature, while “fathers” (v.13a, v. 14a) refer to those who are spiritually mature. “Young men”(v. 13b,v. 14b) symbolically young men and women in faith, who are no longer children. Though, it has not as fully matured as the faith of their fathers and mothers yet, their faith has matures since their childhood. Perhaps, they are equivalent to those who have recently received the Sacrament of Confirmation, eager to further grow in faith, empowered by the Holy Spirit.  That is why they are strong and are able to overcome evil one, because the Word of God lives in them.

The Second Reading of Christmas Day Mass (Hebrews 1:1-6) reminds us that sending his Son, the Word, incarnated in the human flesh of Jesus, born of Mary, to let him dwell among us, is the Father’s way of speaking to us (Hebrews 1:1-6), so that we will not just know but encounter Him through the Son (John 14:6 ) – so that God’s saving power shall be known to all the ends of the earth (Psalm 98:3c-Responsorial Psalm of Christmas Day Mass), as it is God’s holy arm to bring the glad tidings and comfort of salvation (Isaiah 52:7-10, the First Reading of Christmas Day Mass).

The Second Reading of Christmas Day Mass (Hebrews 1:1-6) reminds us that sending his Son, the Word, incarnated in the human flesh of Jesus, born of Mary, to let him dwell among us, is the Father’s way of speaking to us (Hebrews 1:1-6), so that we will not just know but encounter Him through the Son (John 14:6 ) – so that God’s saving power shall be known to all the ends of the earth (Psalm 98:3c-Responsorial Psalm of Christmas Day Mass), as it is God’s holy arm to bring the glad tidings and comfort of salvation (Isaiah 52:7-10, the First Reading of Christmas Day Mass). This means that God has given us the Word for our salvation out of His love (John 1:1; 3:16). For Christ is the incarnated Word (John 1:14), by eating his flesh as the Living Bread of Life (John 6:51, 53-58), we let the Word remain in us (1 John 2:14).

Does the Word of God also live in us?  If we let the incarnated Christ, who is the Word (John 1:1, 14), be born in us, the Word of God, Christ, lives in us (cf. Galatians 2:20b). It is made possible as we abide in Christ (John 15:4), remain in the Word (John 8:31), because it also means the Christ, the Word, in us (John 15:5, 7). But it means to have our old selves be crucified (Galatians 2:20a). This is why John calls us to detach ourselves from the worldly and carnal desires, for they come as cravings but pass away (1 John 2:15-17; cf. Romans 12:2; cf. 1 Peter 1:14). But we will remain forever as we do the will of God (1 John 2:17) by keeping His Word in us (1 John 2:14c), as Christ’s words remain even though heaven and earth will pass away (Matthew 24:35; cf. 1 Peter 1:25), because God remains (Psalm 102:26-27). And this is because of what St. Thomas Aquinas calls the immutability of God (Summa Theologiae, I-9).

Though the incarnated Christ will bring about changes, as Simeon and Anna had foreseen, as Mary and Zechariah had foreseen, Christ himself will remain. So we will be transformed and grow from “children” to “fathers” (parents), through being “young men” (youth and young adults). And we will endure all these passing changes as the Word of God live in us, and we are in Christ, the Word – just as he is in the Father and He in him (John 10:38; 14:10, 20; 17:21-23).

Knowing Christ for Sure: Humble Enough to Receive a Divine Help and Observing His Commandment of Love - Fifth Day in the Octave of Christmas

Now, it has been five days since the Christ incarnated in the human flesh of Jesus was born of Mary, as today is the Fifth Day in the Octave of Christmas. Have you encountered him yet? Do you know him now?

The readings of this day (1 John 2:3-11; Luke 2:22-35) are about knowing Jesus as the Christ. The Gospel Reading (Luke 2:22-35) reminds that Simeon knew that the baby boy brought by Mary and Joseph to the Temple in Jerusalem was the Christ, whom he had been hoping to see and assured to see before his death by the Holy Spirit. The First Reading (1 John 2:3-11) challenges us how we can prove that we know Christ truly. John wrote this against gnostic heretics, who were proud of their knowledge of Christ. According to him, knowing Christ is not to have a mere knowledge of Christ but to live the way of Christ by observing his commandment of love.

To know Christ, we need a divine help. We cannot know Christ on our own.

Remember, it was not Peter per se to correctly identify Jesus as the Christ, the Son of the living God (Matthew 16:16), as the Christological identity of Jesus was revealed to him by the Father in heaven (Matthew 16:17).

And there are more cases of God helping us find, recognize, and know Christ, besides the Father’s intervention.

For example, Elizabeth was able to recognize the incarnated Christ when he was still a very tiny fetus in Mary’s womb, because she was filled with the Holy Spirit (Luke 1:41-44). The shepherds, who paid homage to the newborn incarnated Christ at his birth site, learned that the baby in a manger was the Christ, because an angel of the Lord told them (Luke 2:8-20). Simeon recognized the baby boy brought by Mary and Joseph to the Temple was the Christ, because the Holy Spirit was on him and revealed his encounter with him in anticipation (Luke 2:25-33).

Would you recognize a poor baby placed on a manger as the Christ, without any divine help? Would you see the Christ even though he was hidden in Mary’s womb without a help of the Holy Spirit? Could you recognize a newborn Jewish boy brought to the Temple for dedication as the Christ, without the Holy Spirit being on you? Would you realize that Jesus from Nazareth, son of Joseph the carpenter and Mary, as the Christ, just because his teaching was astonishing and he performed miraculous signs, without a divine intervention?

Throughout the Gospel narratives, you see that those who did not recognize Jesus as the Christ are rather arrogant (e.g. John 8:12-9:41). And they are not really loving people, are they? Because of their pride, they thought that they knew God better than those whom they looked down. But the truth is otherwise. According to the First Reading (1 John 2:3-11), they knew nothing about Christ, because of their hatred, besides their arrogance. Look how they ridiculed Jesus and how they treated the blind man healed by Jesus. No wonder Jesus said:

I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will. All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him (Matthew 11:25-27).

No one knows Christ the Son, except the Father, who was with him (John 1:1) and has sent him (John 3:16, 1 John 4:10), unless the Christ wishes to reveal his Christological truth to a person, who are humble and ready to follow him. And, according to John, to follow him in his way is the observe his commandment of love (1 John 2:3-11).

Are you humble and ready to follow Christ by observing his commandment of love to be worthy of a divine help to recognize Christ and know him by loving one another as he has loved us (John 13:34)? This way, others will know that you know Christ (John 13:35).

If you have already encountered the newborn Christ, and know him, you are already following him in his way by observing his commandment of love. This way, you are not in darkness but in the light of God (1 John 2:8-11; cf. 1:5-10; cf. John 8:12; cf. Isaiah 9:1-2). So, you can see what this new born baby brought by Mary and Joseph for the firstborn dedication mandate to God (Exodus 13:2,12,15; 22:29; 34:20; cf. Numbers 3:13) in the Temple will bring about (Luke 2:29-32; cf. Luke 1:50-55; cf. Luke 1:68-79), as Simeon foresaw, assisted by the Holy Spirit (Luke 2:22-35).