Fr Peter's newsletter notes - December 2004

Second Week of Advent - Sunday 5th December 2004

This coming Wednesday will be the 150th anniversary of the Declaration of the Dogma of the Immaculate Conception. The circumstances of its declaration were not auspicious, what with the impending collapse of the Papal States and the unification of Italy under a Piedmontese monarchy. This teaching has been potentially believed throughout the Church from the very beginning and was developed by the Church Fathers, from both the East and the West. The declaration of this dogma, which states that the Virgin Mary, though conceived normally, was preserved from any stain of original sin. She was spared because she participated in a unique way in the saving action of her Son Jesus Christ, whose historical saving action on the Cross and Resurrection transcends all times. The actions of God take place in history but come from the depths of His eternity, and so their effects are not merely time bound like our own.

God's mysterious choice of the Virgin Mary to bear His Son brought with it the special grace needed to fulfil her allotted task. The theology of the Immaculate Conception is thoroughly biblical, and is established on the angel's greeting to Mary, 'Hail Mary, full of grace'. The figure who anticipates the birth of the Virgin Mary, is the women mentioned in Genesis. Her offspring will crush the head of the serpent, and thus restore what was lost at the Fall. The image of the 'Daughter of Zion' spoken about by the Israelite Prophets refers for the Christian to the person of Mary, who is the perfect embodiment of the Jewish faith. This perfect faith will reach its fulfilment in the recognition of her unique role in giving birth to the Saviour; 'Let it be done to me according to your Word'.

The dogma of the Immaculate Conception says something fundamental about our own self-understanding. The perfectibility of man is only truly possible through the action of God and not possible through the action of man alone. It is a lesson everyone has to learn, and it is a lesson that needs to be applied both to ourselves, to our neighbour, and to our society. The dream of a strong unified Italy, a vision that occupied the minds of so many Italian during the 19th century, including Alessandro Manzini and Guiseppe Garibaldi, was to establish a state founded on the perfectibility of human effort. This project like all such efforts did not turn out as expected. Both Manzini and Garibaldi were quickly marginalized by more sinister cabal of politicians and courtiers. Instead of the anticipated enlightened rule of the people, the House of Savoy, became, after the fall of Rome in 1870, the unsuccessful Kings of a unified country. The same sad journey is now taking place within the European Union whose flag has the twelve stars symbolic of the Immaculate Conception. Again the rejection of a Christian agenda with its inspired understanding of human nature has been replaced by the certainties of the Enlightenment about the inherent goodness of man. The only course open to such institutions is a blizzard of legislation regulating every aspect of life, because though they preach the perfectibility of man they cannot trust the citizen.

The doctrine does not reject the possibility of human perfection, but puts its attainment firmly in the hands of God. The difference between Our Lady and the saint is that she was preserved from sin while very saint, and repentant sinner is saved from sin through baptism moral formation and the pious use of the other sacraments, especially those of the Eucharist and Penance. Every saint has to struggle with temptation and conflicting passions in order to break through to that freedom which comes with a living relationship with Christ. The numerous saints that the Pope has canonised in recent years does not devalue sanctity but rather emphasise its possibility. The saint strives to achieve what Our Lady through an act of divine grace possessed naturally. The fact that a human being was chosen for such a great a task as to give birth to the Son of God should always be a true sign of hope.

Third Week of Advent - Sunday 12th December 2004

Just this last week the government, after many years of lobbying by environmental groups, has recognised the reality of 'light pollution'. Their agreed aim is now be to reduce the amount of intrusive artificial lights that blazes away irrelevantly throughout the night. The prevalence of nighttime lighting has obliterated from view most of the stars as well as disrupting the sleep patterns of humans and wildlife alike. Walking through the City of London at night can be a strange experience, with silent streets illuminated by vacant half lit office blocks. This is the epitome of complete lifelessness and has none of the reassurance of the natural darkness of night. It also stands as image of the fear of contemporary society for the dark, and the lifelessness of so much of its content.

The darkness can be pregnant with meaning. Indeed at night time it is only within the darkness that the different points of celestial or man-made lights can be glimpsed. The stars are always there but it is only at night that they may be grasped by the human eye. The moon and the stars illuminate the night sky without either being overcome by the darkness or in turn obliterating the darkness. They both need each other, and if one transfers this to the more obviously religious setting, then the light of Christ can only shine out from within the darkness. The brightness of the self-lit celestial city of Jerusalem, as described in the final chapter of Revelation, is not quite yet. The brashness of nearly all artificial light, the pale and artificial version of the celestial city blocks out all the subtle qualities of the natural forms of light, such as moonlight or candle light. These natural forms allow one both to simultaneously experience the darkness and see the light, and so to treasure the light as standing out from the dark.

This dark/light ambiguity is the subject of this Sunday's Gospel. John the Baptist had preached in the most colourful of terms about the impending judgement to be meted out on the unjust and impious who would die in a fire that would never go out. While languishing in the imposed darkness of prison John wants to know if the one who claims to be the Messiah is speaking the truth. Even to one, who according to the Gospel of St Luke recognised Jesus while still in the womb is now mystified. The signs are not as he expected. He will have to undergo a conversion himself, of discerning through the darkness the sparks of light. The Messiah has not removed the ambiguity. The light of Christ is never that overpowering, but it is most certainly there, as can be discerned in the healing actions of Jesus Christ. As St John the Evangelist writes, 'The light has come into the world, and the world will not overcome it'. Jesus tells the Baptist's disciples to open their eyes and penetrate the darkness to see the works of God already mysteriously present. They, like us, will have to search out the seemingly invisible within the darkness.

The season of Advent both prepares us to receive God's immanent arrival but also to recognise His existing presence in our world and in our lives. The light of Christ does not shine out anonymously. It can only shine out through the Church and through the actions and lives of Christians. Faith is not simply looking into the darkness to find the light, but also of becoming individually a source of light. Too often it can be our own selves and our settling for all the glitzy forms of artificial light that constitute our culture, that makes us fail to see that it is Christ's light within us that should illuminate our path through life. The ambiguity between light and dark will never disappear within this world, but that does not mean that we have to settle for ambiguity of our faith. Advent is the time to penetrate the darkness and both see and share in that light of the world.

Fourth Week of Advent - Sunday 19th December 2004

I do not think there can be a single child who has never thought at one point or another, that their parents are deeply embarrassing, even if in a moment of self-reflection the child can see that it was completely unintentional on their parents' part. Every parent according to their child is out of date in terms of music, fashion, language, rules of behaviour etc. I am sure the children of the publicity seeking fathers4justice must be cringing every time they see them on the television dressed as Batman, Robin or Spiderman. Which child really wants an attention seeking parent? Their protest has little, I believe, with the true nature of fatherhood, which displays itself in the particular virtues of constancy, dependability, and denial of self. These virtues by their nature cannot be advertised or turned into photo opportunities. Hence these true virtues are being marginalised in contemporary society, and being replaced by the spurious concepts of modern fatherhood as full of public gushing emotion rather than the quieter silent virtues of commitment.

The popular Christmas story has little time for such fatherhood, and St Joseph normally has a silent role in any school nativity play. However if one reads St Matthew's account, St Joseph has a decisive even if it was a silent role. There is no trace of any recorded conversation and his thoughts about the mysterious pregnancy of Mary remain unrecorded. All the reader is told is that he was a 'just' man, and being so, wished to spare Mary any further embarrassment and so to divorce her informally, an action necessary even for those who were just engaged. The traditional marriage customs of the time allowed the angel to tell Joseph to take Mary to his own home. The angelic command and the description of the unique spiritual circumstances of her conception., found a ready practical answer through his charitable action, an action made possible through his grace-filled justice. Throughout St Matthew's account of the infancy, unlike that of St Luke, the Virgin Mary remains completely passive, and it is Joseph's actions under the instruction of divinely inspired dreams that brings God's will to completion. Joseph's acceptance of Mary into his home was not a one-off gesture, but a life-long commitment. Joseph's justice was constant and dependable, two of the most important qualities of true love. The welcome given would make Jesus his legal Son, and thus a 'Davidid', and so would complete the prophecy of Isaiah that the Virgin would conceive a son, who would be of David's line.

St Joseph could act as he did because he was an upright and just man. His virtues should be our virtues, and if they are then we will be able to welcome Jesus into the homes of our hearts, and offer Him a permanent home rather just some temporary seasonal accommodation.

As this will be the last newsletter of the year, may I wish you all a very blessed Christmas and Happy New Year.

The Gospel readings from the Second week of Advent, Second Week of Advent, Year A, Cycle I

St Paul introduces and concludes his Letter to the Romans by emphasising that the content of the Good News, which he was commissioned to preach, was promised through the prophets. The mysteries of faith, now evident in Christ, were predicted by Scripture long ago. The New Testament builds upon the foundation of the Old, and whereby the Jewish Scriptures do have their own integrity, the fullness of their meaning is only revealed through Jesus Christ. This is most evident in the prophecies of Isaiah, whose extracts the Church uses in Advent and Lent.

The coming of the Messiah will lead to an ecological transformation, a restoration of fertility. The emphasis on God's glory preserves both His divine otherness and his immediate closeness. Human preparation for the divine coming consists in preparing a highway to the holy city, Jerusalem, otherwise the heart. (Monday)

The coming of glory will bring comfort to the people. The Good News will be proclaimed and will be spoken with consoling words. The time of darkness and punishment is over, judgement has been passed, and now is the time to build the road in preparation for God's return. (Tuesday)

The prophet preaches against idolatry and astral worship which has replaced the covenant between God and His people. The God who saves is the God who creates. The sense of discontinuity with the past, which the Jewish exiles felt in Babylon is coming to an end. The people should wait in eager hope for God's and their return to Jerusalem. (Wednesday, replaced by the Feast of the Immaculate Conception)

The Lord is described as the Redeemer', the one who will pay the necessary ransom. His actions will bring about the previous mentioned ecological transformation, and where there was desert, water will flow and life begin again. (Thursday)

The prophet gives a communal lament over the failure of the people, through their own fault, to experience the promises given to Abraham. Yet this lament is not the final word, and now is the time to heed the coming of the Lord. (Friday)

The Nativity according to St Matthew, Third Week of Advent, Year A, Cycle I

The two Evangelists, St Matthew and St Luke both present the same basic Christmas story but with startling differences. St Matthew emphasises the role of St Joseph which is passed over in silence by St Luke, who instead gives the Virgin Mary the most prominent role. Each account is worthy to be studied by itself in order to enrich our understanding of the Church's account that brings the traditions together. The Matthean account begins with the genealogy of Jesus Christ which demonstrates that He is both the Son of Abraham and the Son of David. Jesus has a special place in the sacred history of Israel. The timing of His coming is also propitious. He will cross from the third age, that of Exile, and initiate the time of Redemption. The genealogy reflects the steadfastness of God despite appearances and some of the curious unions that continued the blood line. The foreign women mentioned in the genealogy reflect an opening to a worldwide mission of salvation. (Friday Week 3)

The nativity of Jesus has none of the Lukan detail. The dual paternity of Jesus is emphasised. He is legally a Davidid, through the acceptance by Joseph of the angel's message to welcome Mary into his home. Jesus Christ is also Son of God, through the action of the Holy Spirit, and thus fulfils the prophecy from Isaiah. The names Jesus, 'God saves' and Emmanuel, 'God is with us' indicate both the mission and the method. (Sunday Week 4 Year A)

The visit of the wise men demonstrates how contemplation of worldly mysteries, the appearance of the star, finds their completion in the prophecy on the location of the birth, and in worship, the donation of the three gifts. The foreign origin of the wise men again emphasises the universal scope of Jesus' mission. (Epiphany)

The story now turns violent, with the journey to Egypt and the massacre of the Innocents. Many of these details and the subsequent return to Nazareth (which fulfils an ancient prophecy) may be seen in the story of Moses' birth and earliest years of avoiding the wrath of Pharaoh, while the new born Israelites are murdered. Jesus will be the new Moses and more.

The Nativity according to St Luke, Fourth Week of Advent, Year A, Cycle I

St Luke's account of our Lord's Nativity, in contrast to that of St Matthew, involves a stepped parallel between the announcements and births of both John the Baptist and Jesus Christ. This account also includes three prayers from the Virgin Mary, Zechariah and Simeon which explain the scriptural fulfillment of each of these events, prayers that have become those of the Church. These first two chapters about the circumstances around Jesus' nativity have a much stronger jewish feel than the rest of the Gospel, and were included by the Evangelist as part of his establishing 'an ordered account', and of demonstrating that the birth of Jesus is a new Genesis.

The account begins, after an opening prologue, with the announcement to Zechariah of the impending birth of a son to his barren wife, Elizabeth. The prayers of this faithful but aged couple are answered by an intervention by God. The name to be given 'John' alludes to God's mercy. This mercy will not be a private affair to the couple alone but will bring joy to the world. He has been marked out from the beginning to be the prophet of the Messiah, and his upbringing will be very similar to the great prophets of the past.

The angel Gabriel's greets Mary with the message, 'Hail Mary, full of grace'. This title shows that God will bring about a unique situation through Mary, the divine conception of the child Jesus. He will fulfill the promises made of old, and will be the Son of God who establishes the kingdom. The greeting also points to Mary as the daughter of Zion, and the embodiment of the hope of Israel. Our Lady's perfectly structured human faith may be seen in her silence at the message, her pondering and questioning of the angel, and her final assent to the will of God. The Annunciation demonstrates the perfect relationship between divine initiative and human response. The first recognition of Jesus by John occurs when Mary brings to an end Elizabeth's seclusion. The leap of the child John in Elizabeth's womb causes a canticle of praise to pour fourth from Elizabeth's lips. She recognizes what God has done to Mary, and how her kinswoman's perfect faith allows God to act in this particular manner.

Elizabeth's canticle of praise is responded to by Mary. (The Magnificat). She, praises God for everything He has done, firstly towards herself, but also for His continual reversal of the lowly condition His servants' find themselves. This final reversal through Mary brings to mind the first promise made to Abraham, and demonstrates His fidelity to His chosen people.

The curious circumstances surrounding the birth and naming of John is another occasion for a canticle of praise (the Benedictus) from the lips of the now loquacious Zechariah. The canticle has two parts, firstly a hymn of praise for the future liberation worked by Jesus Christ, and secondly the role of his Son, John. Liberation is both defined negatively as the release from the power of enemies, and positively as the true worship and holiness of life. The hymn emphasises the completion of the oath originally made by God to David and Abraham, and finishes with the definitive salvation for all those who live 'in darkness and the shadow of death'. John will have the task of preparing the way so that all peoples might embrace the salvation offered through Jesus Christ.

The Gospel reading for midnight Mass is best remembered for its poignant details about no room in the inn, and the chorus of angels singing to the shepherds. It is a scene that can and does melt the hardest of hearts. This Gospel passage begins though in a very different tone, that of the secular history of the Roman Empire. Luke wants to emphasise the contrast between the peace brought by the Emperor and that by Jesus, one a worldly peace based on military power, the other an eternal peace established on the power of God alone. In contrast to this political power Jesus was born 'on the road' ensuring a maximum unobtrusiveness, and the laying of the baby in the manger makes him 'the food' for the poor and dispossessed, all those on the margins, as well as for those who seek the child with good heart, the shepherds and later wise men. (Christmas Midnight Mass)