Man and Woman

A few months ago I was talking to one of the Senior guys at TMC. The conversation came to be about boyhood and manhood. He said that he thought that manhood was about Gentle Strength. He said he thought that Jesus' Crowning with Thorns was an example of this~ Jesus possessing the power of God, yet allowing Himself be treated like scum. His strength was not so shallow that it exploded constantly from Him, like a tyrant. And He was not so weak that He could not have defended Himself.

I suggested that maybe womanhood is about Strong Gentleness. Mary, for example, is incredibly strong, the way she handles all that she must suffer. But her strength is never without gentleness. She is never pushy, never demanding of people. But neither is her gentleness, which defines her as being feminine, without strength. Consider her conversation with Christ, when she spoke with gentleness fortified with strength.

Man and Woman: Each is beautiful; each is powerful; neither can survive without the other.

On the Christmas Epistle Reading

At Midnight Christmas Mass a passage from Titus was read (Titus 2:11-14). I found it interesting because of its mirror-like structure.

The grace of God our Savior has appeared to all man, instructing us that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. These things speak, and exhort, in Jesus Christ our Lord.

"God our Savior" mirrors "Christ Jesus our Lord." Like bookends, these two phrases state and echo the connection between God and man. These phrases communicate an essential aspect of the Judao-Christian God who, unlike the deities of other religions, has a deep love for His creation. He is not just 'God' or 'Jesus Christ'. He is 'our Savior' and 'our Lord'. God's deep love is shown in His dedication to His creation, which is shown most in the life Jesus (and the birth of Jesus is a most important moment in that life) and which is also shown in the heart of this passage.

"instructing us" mirrors "these things speak, and exhort." What Jesus has told us, we are to tell others. The Good News was fist preached to the Jews, but it is not supposed to stop there. So St. Paul tells Titus what he has learned, that Titus might tell others, and then what st. Paul wrote may edify us to communicate to still more people. Like all good things, the Good News is open and growing.

"denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world" mirrors "all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works". The first speaks of us actively leading virtuous lives. The second speaks of us being made clean, that is, passively receiving what is being done to us. The first is in the context of obeying what Christ has instructed us and in hope of His second coming. The second is in the context of being redeemed. As the second one explains, Jesus has cleaned us of our sins that we may be acceptable to Him by pursuing good works. The first exhorts us to live up to our redemption: to do what Christ has given us the grace to do. For this purpose Christ came to earth and was born amongst us.

"looking for the blessed hope and coming of the glory" mirrors "who gave himself for us, that he might redeem us". Here it is as if we are living amongst mirrors. For we are to look forward to the future, but the means by which we look to the future is nothing else than the past.

"God and our Savior Jesus Christ" calls us back to the beginning and end of this passage. And as God is the center of all the Universe, so His name lies at the center of this passage. In these few words we find a small echo of the incarnation. For first God revealed Himself as a single being, 'God' or 'Yahweh'. Then the Prophets proclaimed to the Jews the coming of a Savior. Next, the angel Gabriel announced to Mary that she was to have a son and name Him Jesus. Finally, Jesus' followers recognized that He was the promised one, that He was the Christ.

This passage is like concentric circles. In the heart of this passage we find God. Next outside of that we find the mission of Christ's life accomplished and our own lives in the context of His redemption. Then outside of that we see the essence of Jesus' mission and how we are to live according to all that He has done for us, actively leading lives in accord with all He has done for us. Then outside of that we discover that as Christ has taught us, so we are to teach others. The Passion does not stop with the Jews or with the first converts but extends to all peoples of all countries and all ages. And finally we find again the name of God.

We see in the first instance of God's name that 'Savior' is connected with 'God'. In the second instance, 'Lord' is connected with 'Christ Jesus'. This shows a melding of two views of God. He is not just our eternal ruler and Lord, nor is He just a Savior who turned up once long ago. Rather, both roles are of the same Almighty Creator.


Although this passage doesn't seem very appropriate for Christmas, it in fact leads us deeply into the heart of what Christmas means.

Surrounded by the name of God which reveals who He is, this passage leads us from
the proclamation of the Good News (as the angels sang to the shepherds)
to the essence of why Christ was born on Christmas day- to redeem us that we may live virtuously and reach heaven to be with Him.
We see Christmas in the context of the entire plan for the redemption of mankind.
From there this passage leads us to Calvary where Christ gave Himself to redeem us; and because of our redemption, we live in the hope of our redeemer's promised return.
Now we see our lives and those of all mankind in the context of our redemption.
And at the heart we again find the name of God,
as it gradually reveals more and more of who He is.

Christ, Abraham, and Malchizedek: A Parallel

For Theology Class I have to read chapters 1-28 of Genesis by tomorrow (so I should be reading, not posting, actually, but anyway...). In chapter 14, verses 11-20 I found this very interesting parallel.

So basically there's all these kings (I skimmed that part with all their long unpronouncable names) and some sort of war, and kings charging through lands full of bituman pits (?). And these kings come charging through Sodom and Gomorah, plundering and looting as they go. Abraham finds out and gathers up his army of a big whopping 318 and goes and rescues the inhabitants of Sodom and Gomorah since his relatives- Lot and his family- live there.

After the dust clears, the king of Sodom, Abraham, and the King of Salem meet in the Valley of Shaveh. And the King of Salem is Melchizedek, the priest who offers bread and wine.

The parallel I found was that Melchizedeck and Abraham are both Christ like figures. As you probably know, Sodom and Gomorah were not the most clean and righteous of cities. But Abraham goes and rescues all the inhabitants, not just his family. That's how Christ is. He spoke especially among the Jews, but salvation is not limited to them. No, it is extended to all people, even the most sinful and wretched.

And then we have the prefigurement of the Eucharist. Malchikedek offers the sacrafice of bread and wine even with the king of perverse Sodom right there. Judas was present at the last supper, and Jesus does not confine the sacrament of the Eucharist to only a select perfect few.

And just the other day I found out that there is significance in the number 72 when Jesus sends out 72 disciples to preach. At that time it was thought that there were 72 nations, indicating that Jesus is not confining His good news to just one nation, the Jews. No, Christs wants, through His disciples, all people to come to know Him. Christ came to save all mankind.

'Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw Him they worshipd him; but some doubted. And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of hte Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age."'

Wisdom Chapter 6

You can find Wisdom Chapter 6 online here.

Keeping Wisdom's laws->Love-> desire of discipline-> Wisdom -> incorruptibly-> God

Of the fruits of the Holy Spirit, Self-control is the seventh. By self-control of the desire of discipline, we control our tendencies toward sin and keep our desire for goodness pure. As it is explained n chapters 1 ad 4, Wisdom cones to those who are good and pure. It is by love that we persevere in disciplining ourselves, for out of love of God and of what is good and of other people, we restrain ourselves from doing thoughtless and reckless things. Restraining ourselves from doing stupid things, keeping our desires pure, and acting accordingly is nothing less than living by Wisdom's laws. Living thus is living virtuously, which leads to heaven. So by desiring discipline, and keeping that desire alive and pure with love, and living according to it we receive Wisdom, the first of the seven gifts of the Holy Spirit. In this way we reach heaven where we will be forever united with God the Father, God the Son, and God the Holy Spirit.

Wisdom Chapter 5

Chapter 5 of Wisdom can be found here.

Although verses 3-15 are told from the point of view of wicked people, it is very truthful. Two things I find particularly insightful:
1) The connection between understanding and God. The minds of the wicked were clouded with sin so that they could not understand why the good were living as they were. As chapter 1 says, sin separates us from God, leaving us without wisdom, for "wisdom will not enter into a malicious soul." (1:4) This makes sense especially if the definition of wisdom is "the taste for goodness" as st. Bernard of Clairveiux said. For if one is in love with sins, one's 'tastes' are so askew that one cannot recognize goodness, and if one did 'taste' goodness, it would seem putrid. Catholic Masses always begin with the confiteor so that we may understand the wisdom spoken to us in the readings and Gospel and the living wisdom within us that is the Eucharist.
2) The lack of legacy. The good people have a legacy without going to any special effort to make a legacy. For when good things are done, they are good because they are done in God who is eternal. The wicked, however, leave no legacy, for there is no life except in God. And God draws even greater good from evil, so that everything that is wicked is eclipsed by God's goodness.
This chapter concludes with the destruction of the unwise, for not only are they unwise, but they are unwise because they are sinful and have rejected God.

Wisdom Chapter 4

Chapter 4 of Wisdom can be found here.

I find it very interesting that it is in matters of chastity that the good prove their goodness and in death that the good are blessed. Humans have a spectacularly deep longing for union, given to us by God so that we will thirst for Him and seek Him. The ultimate union is between God and us in heaven. God gives us Himself to unite us to Himself on earth in the Eucharist.
And He gives union with friends, parents, sibling, and primarily with one's spouse to be like peices of heaven on earth so that we can help each other get to heaven. It is in living virtuously in these unions that we attain to the Ultimate Union, so that our passage to God - death - becomes a blessed thing. But those who distort and pervert the God-given unions with family and spouse defile themselves so that they cannot enter into the Ultimate Union with God forever in heaven. So it is very imprtant to be chaste; for as verse 11 and 12 say, perversion changes one's understanding so taht one's mind is twisted. Jesus said, "Blessed are the clean of heart: for they shall see God." (St. Matthew 5:8)

Wisdom Chaper 3

Here are my thoughts on the 3rd chapter of Wisdom, which can be found here.

Picking up where the last chapter left off with speaking of the good man's martyrdom, this chapter begins by showing that death is not a miserable thing for good people. While chapter 2 begins with evil people's despair at death, chapter 3 begins with how the good need not fear death at all; in fact, for the good, death is good.

Tolkien writes of death in the Silmarillion, chapter 1:
"It is one with this gift of freedom that t he children of Men dwell only a short space int eh world alive, and are not bound to it, and depart soon [...] But the sons of Men die indeed, and leave the world [...]. Death is their fate, the gift of Iluvatar [...] But Melkor (the most evil god) has cast his shadow upon it, and confounded it with darkness, and brought forth evil out of good, and fear out of hope."

Verse 9 is very insightful of human nature and how humans react to God. There is a definite connection between understanding truth and trusting God; the more one trusts what God has revealed and trusts Him rather than questioning everything, the more one can learn and discover the answers to the questions we all naturally have about what God has revealed to us. And loyalty in love definitely leads to rest, not just in love of God but in all relationships. For the more and the longer one loves, the more that love becomes a habit and part of one's essence. Such love is stable and persevering; the loved one can rest in its certainty.

The wicked shall be punished by their own devices. For sin involves a selfish turning inward of one's focus; so the consequences of sin fall like a poorly built structure collapsing in on itself. Those who believe in abortion and contraception will probably be defeated, if by nothing else, than by there eventually being no one left alive to continue their side of the war.

The rest of the chapter states the consequences of rejecting wisdom. Basically, without wisdom, you're life will be pathetic. Wisdom, with discipline, gives happiness. It makes your hope worthwhile, your labors fruitful, and your words profitable. So with wisdom, your thoughts, words and actions have merit.

Wisdom Chapter 2

Here are my thoughts on the second chapter of Wisdom, which can be found online here.

Here is summarized the mentality of wicked people. Whether or not the righteous man really is disgusted by them, the wicked people perceive disgust. The wicked seek to avoid the truth. People who do not live in accord with the truth naturally want to avoid it and are even afraid of it because the truth necessitates reform, which means admits one's deeds are sinful and then not sinning. The righteous, as disgusted as they may act toward the wicked, are still a painful contradiction to all the wicked tell themselves is true. So the wicked wish to exterminate the righteous. As if by exterminating the ones who live by the truth they may exterminate the truth. It seems that in many complicated situations if one wants to know the truth, one has only to look to those who have been killed.













The photos are of Blessed Miguel Pro's martyrdom.

What is Wisdom?

A priest at my church gave a homily several weeks ago in which he said that someone had said wisdom was the taste for goodness. That phrase got locked in my brain and now I'm searching for the original definition and who originally said it.
What I have found is Old Testament-St. David, St. Augustine, St. Bernard of Clairvaux, and a lot of common sense wisdom from my mother. You can read the full article here. The specific words I googled are high-lighted.
St. David says in Psalm 118:66: "Teach me goodness and discipline and knowledge." After reading the book of Wisdom by David's son Solomon, I think those three things pretty much sum up what wisdom is. Wisdom, being a good thing, naturally has goodness as a part of it. Discipline, as is explained in chapter 6 of the Book of Wisdom, leads to Wisdom and it helps us to be willing to follow Wisdom's laws, which leads us to heaven, our final destination. From the beginning of recorded thought, with Socrates and Aristotle and what not, Wisdom has been seen as a step up from knowledge, thought different philosophers have defined this 'step up' differently. My mother has said that the step up is the ability to use knowledge for the good of other people. I think my mother is very close to the truth; her idea combines all three elements stated by David: knowledge- a thing of our intellects, put into our action- that would entail discipline, for the good of others.
St. Augustine and St. Bernard of Clairvaux give some sensory language to their understanding of what wisdom is. The version of the Bible which St. Augustine used had the word 'sweetness' instead of 'goodness' in Psalm 118:66. So St. Augustine read 'Teach me sweetness...' From this he realized the necessity of experiencing the sweetness of Christ before being able to handle the hardships of following Christ. My mother often compared the spiritual adventure to God handing us a bowl of candy. Day by day He removes more of the candy till there is an empty bowl; that is when He asks us to follow Him for His sake, that our love be purely centered on Him and not on anything else. St. Bernard of Clairvaux adds to this concept when he says, "where there is love there is found not labor but flavor." St. Bernard sees wisdom as that which makes the journey sweet and makes the soul able to taste what it is meant to taste. "When wisdom enters it renders dull the carnal sense, purifies the intellect, heals and restores the palate of the heart. So that now, having a healthy palate, it has a taste for the good." This makes a tone of sense when considered in the light of how Christ compared heaven to a feast and in the light of the Eucharist.

"To taste and see that the Lord is sweet- that is wisdom." So wrote St. Bernard. So wisdom then is a taste for what is good (for the Lord is the ultimate good) (When Plato wrote of The Good, he had a beginning grip of the concept of one, benevolent God.) Let us complete this view of wisdom, which looks on wisdom in terms of taste, by seeing how knowledge and discipline fit in.
Knowledge fits in if it is the right kind of knowledge. The right kind would be that which leads us to the Lord and so helps us to reach that for which we hunger and thirst. In the Litany of the Holy Spirit, one line is "Holy Spirit, grant us the only necessary knowledge." (Wisdom, btw, is one of the gifts of the Holy Spirit.) St. Bernard wrote: "[The milk of contemplative prayer is better] than the wine of worldly knowledge which, to be sure, is inebriating, but with curiosity, not with charity. It fills us up but does not nourish; it puffs up but does not edify, it replenishes but gives no strength."
Discipline fits in because it is through discipline that we persevere and trust in our spiritual adventure. Discipline gives us the strength to keep going and to realize, beyond our pain, that it is sweet to seek for the Lord. Discipline gives us the ability to not question but to trust the Lord to lead us to Himself. If we can discipline our rebellion and our impatience and our curiosity to know about everything now, then we can persevere till death.

Wisdom Chapter 1

My spiritual director suggested I read from the Bible every morning. So I have been, kind of. Anyway, after I read I write my thoughts, and I thought I might share them.
So here is the link to chapter 1, Douay-Rheims translation.
And here are my thoughts on Wisdom Chapter 1:

There is discord between what is good, simple, and alive and what is evil, complex, and seeking death. The first part of this chapter speaks of how people who are good and simple are aided by God. Simplicity is often considered a sign of foolishness, yet in the context of serving God (and not one's self) it is good. It makes on e open to Him and willing to accept Him and admit we need Him.
The second part is all about the corruption of the unjust and how God does not help them. God is almost too polite, the way He lets us push Him away. But that's how love is - it accepts and knows when it is unaccepted.
Finally, this chapter speaks of destruction versus how God made us to exist. It often takes incredible strength to be OK with existing, and again simplicity helps. Sometimes the answers to life's questions seem too simple or short, and it feels like one must keep looking for more, but that only adds unwanted complications. It takes resignation to be simple, because it means being more reliant on God. But as the first part of the chapter says, it is with simplicity that we find God and in simplicity that He aids us.