Light

 

Thanks to the miracle of modern technology, clergy can roam across the internet in search of sermon material; you'll find, to be fair, all kinds of errant nonsense. For example, Jesus' meeting with the Samaritan woman at the well was an exercise in non-exclusionary feminist, anti-racist ethical imperative. Choke that down if you can.

Still, Harvard (Satan's Vatican) & Co. absurdity aside, you'll find an occasional gleam of ruby or diamond in the dust. I liked this, on Christ's famous statement in John 9, "I am the light of the world."

ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου.

Hotan en to kosmo o, phos eimi tou kosmou

As long as I am in the world, I am the light of the world

A more literal translation of this short verse would be more Yoda-like: “As long as in the world I am, light I am of the world.” Although I use the phrase “I am” twice in the translation, Jesus does not use the formulaic ego eimi at all in this verse. Instead he uses the present subjunctive for “I am”: ὦ (o); and then the present indicative εἰμι (eimi), without the first person pronoun ἐγώ (ego). [I just saw some graffiti today that read, “Your ego is not your amigo”]. So here, Jesus is being ego-less (:

Jesus includes the “ego” when he first identifies as the Light of the World in chapter 8 verse 12, a statement which, as I suggested in a John-in-July post, was intended to reference Isaiah 9:1-2 in response to the Pharisees’ insistence that “no prophet is to arise from Galilee” (7:52). According to Isaiah 9, “God will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light, those who lived in a land of deep darkness—on them light has shined.” Jesus says, “You know that light Isaiah talked about in the context of Galilee? I am that light. I am the Light of the World (Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου).

So why does Jesus identify again as the Light of the World in this context, after likely quoting a Jewish proverb? Moreover, how does this serve as an answer or response to the question of suffering?

Johannine scholar Herman C. Waetjen writes, “According to Philo of Alexandria, the ‘light of the world’ is the light of the first day of creation, and it is an image of the divine Logos who makes itself intelligible by means of interpretation.’”[1] One does not have to agree with Waetjen’s argument that the Fourth Gospel was written in Alexandria to accept that Philo’s ideas were clearly in the air that the Fourth Evangelist breathed. On the first day of creation, the Word (Logos) of God proceeded from God and produced light: “God said, ‘Let there be light’; and there was light” (1:3). For Philo, the light and the Logos become one and the same. So by calling himself the Light of the World, Jesus is saying that he is the light of the first day of creation, a manifestation of the Logos of God.

 

... the light and the Logos become one and the same. So by calling himself the Light of the World, Jesus is saying that he is the light of the first day of creation, a manifestation of the Logos of God.

Daniel Deforest London, you may very well be a Girardian, TECite heretic and for all I know lost in Ivy League heterodoxy, but that was beautifully put. Thanks.

Turn to the Light and utterly reject the works of darkness.

ἐν ἀρχῇ,

LSP

A Mercifully Short Sunday Sermon

“Lord, will those who are saved be few?” And he said to them, “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able." (Lk 13:22)

Strive to enter by the narrow gate. It grates against post-modernist Marcusian ears, against the culturally ascendant air we breathe  because "narrow gate" sounds dangerously like narrow-minded, and so bigoted, intolerant and hateful.

"After all," says our Ivy League uneducated friend, "I've got my truth, you've got yours. Coexist!"

What a broad path and it sounds alluring; so free and tolerant, so very narrative. But let's apply this logic to mathematics. Imagine a classroom full of young children, pronouns mixed. Their teacher asks, "You have two rainbows in the sky and you add another two rainbows, how many rainbows are there?"

An impetuous youngster raises zhir hand, "One!" A pensive girl, she/hers, utters "three," another adventurer exclaims four, another eight and an enthusiastic child offers up "eighty eight!" The teacher beams, "Children, all of you are right!" And each receives a delicious unicorn cupcake, don't say Lambeth Conference.

But look what's happened. In the name of freedom, these poor children have been denied the liberty of doing mathematics because they haven't been allowed to go through the narrow gate of correct addition. The logic of salvation's similar.

As with 2+2=4, there's one solution to paradise and that's Christ; He is the gate. Only He unites humanity to God, He alone is true God and true Man. He alone offers the perfect, sinless, atoning sacrifice to the Father for the forgivness of sins and He, and only He, rises victorious from the grave only to give His resurrected life to the faithful.

So to get to heaven, the end or τέλος of desire, we have to go through Christ, the door, the gate of the sheep, the way, the truth and the life. And we must strive to do so, to make the conscious, deliberate effort to conform our lives to His.

The Savior's grace, frightened and gentle readers, will supply the deficiency.

Here endeth the Lesson,

LSP

A Sunday Sermon

 

The Feeding of the Five Thousand. What's it all about? That Christ will feed his people. With what? With the Word of God, as Jesus tells us in his temptation in the wilderness "If you are the Son of God, turn these stones into bread," says Satan, and the Lord replies, "Man shall not live on bread alone but by every word which proceeds from the mouth of God."

Yes indeed, the Word of God is the food of the people of God. In Old Testament  times the Divine Word was given through the Law and the Prophets, which is signified in the elements of the miracle. 

Five loaves for the five books of the Law, the Mosaic Pentateuch. And note, the loaves are made of prophetic barley; the greatest prophet, Elisha, multiplied 20 barley loaves to feed one hundred men. So the loaves stand for the nourishment of the Word of God delivered by Law and Prophecy.

This will feed the great multitude of God's people, represented by the fish in the Gospel. Our minds go instantly to the fifth day of creation in Genesis, where God blesses the birds and the fish, "be fruitful and multiply." And to Abraham, "Your descendants shall be as many as the stars of heaven," and in Christ's words, "I will make you fishers of men."

But the fish are also food, the people of God fed by the Word of God, which is, quite literally, Christ himself. He who is the Word, the Logos, will sustain and nourish his people with himself. He says as much a little later in John's Gospel. 

"I am the bread of life," again, "Unless you eat of the flesh of the son of man and drink his blood, you have no life within you." And more, "Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day..."

Let's cut to the chase. Where do we find this supernatural nourishment, this bread from heaven? In the Word, obviously. In what he said, as recorded in Scripture and the Apostolic teaching of the Church, which is Christ's teaching; in prayer and in every good thing, but most specifically? 

In the Sacrament of the Altar, in the Mass. This is my Body... this is my Blood. Flesh and Blood, loaves and fish, which we must eat to have eternal life, the divinizing life of God himself. And there you have it, manna from heaven.

Rejoice, laetare, at the saving glory of this, disregard it at your peril. Here endeth the short sermon.

In Nom.,

LSP

The Baptism of Christ

Listen up, heathen. Today we celebrated the Baptism of Christ and with it an epiphany. What do we see as Christ goes down into the Jordan?

The Holy Spirit descending upon him like a dove, and our minds go to the Spirit hovering over the waters of creation and Noah's dove, finding dry ground. And so he is. In Christ, mankind's recreated and finds dry ground, a new creation over the waters of our fallen deluge. No wonder, he is the Father's only begotten son.

Thou art my son, with thee I am well pleased, speaks the divine voice from glory. Consider the echo from psalm two. Thou art my son, this day have I begotten thee. Such is Christ, begotten of the Father in the timeless day of eternity. The poetry of Proverbs speaks:

I was set up from everlasting, from the beginning, or ever the earth was.  When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth... when he appointed the foundations of the earth:  Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him...

And St. John puts it with implacable force and simplicity: 

In the beginning was the Word and the Word was with God and the Word was God. The same was in the beginning with God. All things were made by Him and without Him was not anything made that was made.

Jesus Christ is the only begotten Son of the Father, God from God, Light from Light, very God of very God, begotten not made. The Word made Flesh. As such he is utterly holy, utterly righteous and infinitely full of the perfection and infinite power of God. Power to save fallen mankind, as foretold by Isaiah:

...a light of the Gentiles; To open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

He has power, as God's Son, to redeem. But where is his power exercised, where is the strength of his arm outsretched in might? On Calvary. We see a glimmer of this in Our Lord's baptism.

Christ goes down into the waters of the Jordan to receive John's baptism of repentance. He, who is sinless, does so in humility, love and solidarity with fallen man; humility and love which will take him to Golgotha and the destruction of sin, death and Satan.

As adopted sons of God, we are invited to share in his victory, won on the hard wood of the Cross. Rejoice in that.

By the grace of God,

LSP

Epiphany

It's the Feast of the Epiphany and the manifestation of Christ to the gentiles, represented by the three Kings or Magi, Melchior, Caspar and Balthasar. As everyone knows, they offer the infant Messiah three gifts, gold, frankincense and myrrh. 

Gold for kingship, incense for divinity and myrrh for death, and there we have it, an epiphany. Jesus is the God King who will die for our sins upon the throne of the cross. So much is clear, but consider the gospel (Matt 2:1-12) and another figure emerges, Herod.

He, like Christ, is a king. As he stood at the end of his life, clothed in a robe of spun silver, he was hailed as a god and death followed in the wings. An agonizing and revolting death, the culmination of a murderous reign which saw the massacre of the Innocents, three of his sons and one of his many wives.

Now, stand back and reflect on Mathew's account. We see three sets of kings, Christ, Herod and the Magi, and three gifts; these describe Christ and Herod. Both are kings, are seen as gods and death, like a shadow, accompanies each. So much for similarity.

Christ's kingship is heavenly, he exercises his power in love; perfect, sacrificial love that will lead him to the Cross. He dies that we might live. 

Herod's kingship is earthly; he commands armies and reigns with magnificence and immense wealth. His rule is characterized by murderous pride and ambition, he kills that he might live.

So we see an epiphany within an epiphany, two models of kingship, one earthly the other divine. Herod and Christ. 

The question is, which path do you choose?

Your old buddy,

LSP

Prepare Ye The Way

It's the 2nd Sunday of Advent and the Gospel asks us to reflect on John the Baptist's call to repentance. Here's Benedict XVI: 

“As the journey of Advent continues, as we prepare to celebrate the nativity of Christ, John the Baptist's call to conversion sounds out in our communities. It is a pressing invitation to open our hearts and to welcome the Son of God Who comes among us to make divine judgement manifest. The Father, writes St. John the Evangelist, does not judge anyone, but has entrusted the power of judgement to the Son, because He is the Son of man.

“And it is today, in the present, that we decide our future destiny. It is with our concrete everyday behavior in this life that we determine our eternal fate. At the end of our days on earth, at the moment of death, we will be evaluated on the basis of our likeness or otherwise to the Baby Who is about to be born in the poor grotto of Bethlehem, because He is the measure God has given humanity.

“Through the Gospel John the Baptist continues to speak down the centuries to each generation. His hard clear words bring health to us, the men and women of this day in which even the experience and perception of Christmas often, unfortunately, reflects materialist attitudes. The 'voice' of the great prophet asks us to prepare the way for the coming Lord in the deserts of today, internal and external deserts, thirsting for the water of life which is Christ.”

I like that, and I'll resist the strong temptation to make unkind remarks about "make his paths straight" and Bruce, sorry, Cait, Jenner.

God bless,

LSP