When Our Lady and St. Joseph presented Our Lord in the Temple, Simeon prophesied to Our Lady:
“Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.” (Gospel according to St. Luke 2:34-35)
Our Lord will cause some to rise and some to fall. Some will embrace Him, some will reject Him. He will be a sign of contradiction. I propose that there is an Old Testament type of this prophecy: the reconstruction of the Temple after the Jews returned from their Exile. Continue reading
Strange, how the seeds of doubt are sown. I read a blog post by someone who touts himself as a traditional Catholic. The author made an observation. Earlier in Church art, images of Our Lady always include Our Lord. Think of the icons of the East, where Our Lady typically holds the Christ Child. Think of Romanesque and Gothic statues of Our Lady seated, with the Christ Child on her lap. The author contrasted this artistic tradition with Neo-Gothic statues of the modern era, which often show Our Lady standing alone, her arms outstretched. This pose is often associated with Our Lady of Lourdes or Our Lady of Fatima.
The author was implying that this artistic convention is un-traditional and divorces Our Lady from Our Lord. It makes her an independent force or mediator, separate from Our Lord, making the Protestant allegation of Mariolatry seem true. This thought now occurs to me when I see statues of Our Lady absent a representation of the Christ Child. It occurs to me when I venerate Our Lady at the Lady Altar in a local church, where the statue shows Our Lady in the pose described above. It’s a wicked thought, but it takes some insight to redress. For me, the insight was slow in coming. It came one day when praying the Rosary, specifically the mystery of the Visitation. Continue reading
Regardless of the date stamp above, it’s still Epiphany (Jan. 6) as I type this. The purpose of this post is to draw some parallels between Epiphany and Pentecost. Why? Three reasons:
a.) Hopefully to render the Church calendar a bit more intelligible. If you don’t know what the calendar is about, it’s easy to think we’re arbitrarily and superstitiously celebrating one random event after another. This way lies Protestantism and/or rationalism.
b.) Hopefully to provide some food for prayerful meditation.
c.) Perhaps goad you to share the good news of the Gospel with others. The Gospel that was first made known at Pentecost is a reiteration and reinterpretation (in light of Our Lord’s Passion, Death, Resurrection, and Ascension) of those manifestations of Our Lord celebrated on the Feast of the Epiphany.
I’m not being original when I say that Epiphany is a sort of pre-Pentecost. Here are a few ways in which Epiphany anticipates Pentecost:
1.) They both close the preceding liturgical season. Pentecost closes Eastertide, and Epiphany closes Christmastide. A period of wearing white vestments yields to a period of wearing green vestments.
Think of it this way: Epiphany is to Christmas as Pentecost is to Easter. Christmas and Easter are the two major feasts of the Church year, celebrating Christ’s Birth and His Resurrection, which is a sort of Rebirth in Glory and certainly effects our own rebirth. Both feasts require a sort of pendant feast to close out their respective “afterglow” seasons. These parallel feasts are Epiphany and Pentecost. Continue reading
The traditional version is cooler than the “modern” Novus Ordo version they now read at Christmas Mass, which doesn’t specify the number of years since the creation of the world and Noah’s Flood. I guess that would sound too “fundamentalist,” so down the memory hole. Boo!
ANNO a creatióne mundi,
quando in princípio Deus creávit cœlum et terram, quínquies millésimo centésimo nonagésimo nono:
A dilúvio autem, anno bis millésimo nongentésimo quinquagésimo séptimo:
A nativitáte Abrahæ, anno bis millésimo quintodécimo:
A Moyse et egréssu pópuli Israel de Ægypto, anno millésimo quingentésimo décimo:
Ab unctióne David in Regem, anno millésimo trigésimo secúndo;
Hebdómada sexagésima quinta, juxta Daniélis prophetíam:
Olympíade centésima nonagésima quarta:
Ab urbe Roma cóndita, anno septingentésimo quinquagésimo secúndo:
Anno Impérii Octaviáni Augústi quadragésimo secúndo,
toto Orbe in pace compósito, sexta mundi ætáte, –
Jesus Christus ætérnus Deus, æterníque Patris Fílius, mundum volens advéntu suo piíssimo consecráre,
de Spíritu Sancto concéptus, novémque post conceptiónem decúrsis ménsibus,
[HERE ALL KNEEL]
in Béthlehem Judæ náscitur ex María Vírgine factus Homo.
Natívitas Dómini nostri Jesu Christi secúndum carnem.
I propose that there is a mystical connection between Our Lady’s Immaculate Conception and Christ’s cleansing of the Temple as told in the Gospel of St. John. Unlike in the Synoptic Gospels, in St. John’s Gospel the cleansing of the Temple occurs at the beginning of Our Lord’s public ministry, not long after the Wedding at Cana.* Here’s the aftermath of Our Lord knocking over the tables (2:18-22; emphasis added):
“18 The Jews, therefore, answered, and said to Him: What sign dost thou shew unto us, seeing thou dost these things? 19 Jesus answered, and said to them: Destroy this temple, and in three days I will raise it up. 20 The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days? 21 But He spoke of the temple of His body. 22 When therefore He was risen again from the dead, His disciples remembered, that He had said this, and they believed the scripture, and the word that Jesus had said.”
I propose that there’s a hidden meaning to the number 46 years that explains its presence in the text. Like the Temple of Herod, Our Lord’s Body was, at this point, 46 years in the making. For that was the number of years from the Immaculate Conception to the beginning of Our Lord’s public ministry. Continue reading
Today, November 30, is the feast day of St. Andrew the Apostle. St. Andrew is the patron saint of the church of the town where I live. This is fitting, as the town was founded by a Scotsman and St. Andrew is the patron saint of Scotland. Here are two photographs of the statue of St. Andrew outside of the local church:
The nave of the church is fittingly shaped like a ship (“nave” means “ship”); St. Andrew was a fisherman and is a patron saint of fishermen. Here’s a close up of the coat-of-arms beneath the statue:
Happy feast day (in the Old Calendar) to St. Raphael the Archangel! He is the patron saint of the Diocese of Madison and a patron saint of mine. Here is a photo I took in one of the side-chapels of the Basilica of Sant’ Andrea della Valle in Rome (http://romanchurches.wikia.com/wiki/Sant%27Andrea_della_Valle). The painting depicts St. Raphael revealing himself to the elder Tobias (on the left) and the younger Tobias (on the right).
I found the placement of this painting providential, as Sant’ Andrea della Valle is my favorite church in Rome. I also have a devotion to St. Andrew, the patron saint of the church in the town where I now live. St. Raphael and St. Andrew, pray for us!
The next time a “Sola Scriptura”-type Protestant asks you where some Catholic practice is in Scripture (statues, candles, incense, etc.)*, ask them where the following are in Scripture:
–Organized youth groups. Where does St. Paul ever say, “Organize youth groups so teenagers can flirt with each other and have sleep-overs and get away from their parents”?
–Church camps. Ditto above.
–Church-affiliated schools and universities. Ditto yet again.
–Formal church buildings. I don’t remember Our Lord ever building a physical church building. To our knowledge, the Apostles didn’t, either. They met in a dining room (the Cenacle).
–Pews at church. If you have an issue with statues, why not with pews, or stained glass, or steeples, or bells, or tacky banners?
–Asking people if they’re saved. Where in Scripture does a Christian ever walk up to someone and ask them point-blank, “Are you saved?” Continue reading
One of the “problems” with Biblical archeology is how little evidence we have of Israelite monotheism. I don’t know what the case is now, but the impression I got over the years was this: Archeologists couldn’t find much evidence that distinguished the population of Ancient Israel from the Canaanites. There was no clear break, no clear before and after. For the time period you’re interested in (ca. 1200-600 B.C), you find the same sort of religious paraphernalia (statues of deities, cult objects, etc.) that you would expect to find in a pagan Canaanite culture. Judging from the Bible, wouldn’t you expect to see a difference? The archeology doesn’t hold up the Scriptural account.
This used to bother me. Then I realized that, based on the Bible, you should *expect* to find pagan Canaanite artifacts throughout Israel during the time period in question. Continue reading
In the Old Testament, many figures are types, or foreshadowings, of Christ. Some of these types are more familiar to Catholics than others. I think Joshua* is one of the lesser-known types for Catholics. It’s a shame, as there any number of obvious parallels:
–In Hebrew and Greek, the names Joshua and Jesus are the same. Jesus is the new Joshua.
–Joshua led the old Chosen People into the Promised Land after the death of Moses. Jesus leads the new Chosen People into Heaven after the death of the Mosaic Law. What Joshua is in the Old Testament, Jesus is in the New Testament.
–Joshua leads the Israelites through the Jordan River into the Promised Land. Christ was baptized in the Jordan, and Baptism opens the gates of Heaven to us.
Catholic, Protestant, and presumably (?) Orthodox scholars have assembled these parallels and others to boot. I propose a parallel that I’ve never seen called out elsewhere: Joshua’s last words foreshadow Christ’s institution of the Papacy. Continue reading