Wednesday, December 21, 2011
Dec 20, 21, 22, & 23 - DAILY MEDITATIONS BY BISHOP CHALLONER
DECEMBER 20TH
ON OUR SAVIOUR AS OUR SACRIFICE
Consider first, that the Son of God by his incarnation did not only come amongst us to be our king and our priest, but to be our sacrifice too, and in that quality to be an inexhaustible source of all good to our souls. Man, from the beginning, always owed to his God the homage of adoration, praise, and glory; he was ever bound to make him the best offerings he was able; he owed his God perpetual thanksgiving for his perpetual goodness and bounty to him; and he was ever bound to acknowledge, by prayer, his total dependence upon this giver of all good gifts, without whom he could do nothing. But after sin he contracted a new debt, by which he was bound to make satisfaction also to the divine justice for the offence he had committed. hence we find, from the beginning of the world, frequent mention in the scriptures of sacrifices offered to God; hence, in the law, were so many ordinances, relating to burnt-offerings, sin-offerings, and peace-offerings: as so many different kinds of sacrifices to answer the different branches of man's duty to his maker. But alas! how little proportion was there in all, or any of these ancient sacrifices, with those great ends for which they were offered! How insignificant in itself, (abstracting from that sacrifice to come, of which they were all types,) was all that homage, adoration, glory, and thanksgiving, which was paid to the infinite majesty of God by these oblations of oxen, goats, and sheep! How much less could the blood of oxen or blood of goats take away sins, or be a proper atonement for the great sin of the world, by which man had fallen from his God! Therefore the Son of God came by his incarnation to make himself the victim and sacrifice of all mankind, to substitute himself instead of all those ancient burnt-offerings, sin-offerings, and peace-offerings; to answer in a most perfect manner all the ends of sacrifice; and to wash away all our sins with his own most precious blood. O blessed be his name through all generations, for his infinite goodness to us!
Consider 2ndly, what great things the Son of God has done for us all in making himself our sacrifice; and what great things he has enabled us to do by virtue of his sacrifice. In dying for us upon the cross, he has made himself a holocaust or whole burnt-offering for us, of most sweet savour to his heavenly Father; a sacrifice of homage, adoration, praise, and glory, worthy of the infinite majesty of God, because of the infinite dignity both of the offerer and of the offering. In bowing down his head, and yielding up his spirit for us by his death he has also made an oblation of himself, infinitely agreeable to his Father, for all the other ends of sacrifice - here he offered a thanksgiving, truly worthy of God, both for himself and for us; a peace-offering of infinite value, for purchasing peace and all happiness for us, and for opening in our favour all the fountains of grace and life; and particularly he here made himself a sin-offering for us all; a victim of propitiation of infinite virtue, for taking away all the sins of the world, and reconciling and bringing back lost man to an eternal union with his God. And this great sacrifice of his, with all its fruits, he has in such a manner made over to us, as to authorize and enable us to offer up the same sacrifice with him, and in his name, to his Father, for all the same ends as he did; and to give thereby infinite glory to God, and to procure infinite blessings to ourselves and to all the world.
Consider 3rdly, that this sacrifice which Christ our Lord offered up to his Father on the altar of the cross, (as a homage and adoration, which, as man, he paid to him by his death; a thank-offering of infinite value, as an atonement of sin more than sufficient to cancel the sins of ten thousand worlds, though infinite in malice; and as an oblation of infinite merit, in the way of prayer and impetration of all graces and blessings from God for all mankind, both for time and eternity,) did not expire by his death, no more than his priesthood did. The whole victim of his sacrifice was restored to him again at his resurrection, and he has carried it with him, at his ascension, to the sanctuary of heaven; where with it, he continually gives adoration and thanks to his Father, both in his own and our name, and continually pleads for mercy and grace for us. But this is not all; he has also appointed this same sacrifice to be kept up for ever in his church, in the sacred mysteries; and to be offered up daily for the like intentions, on thousands of altars, in all nations, as long as the world shall endure: himself in person, though invisibly officiating there, both as priest and victim - both as offerer and offering. See then, my soul, if anything more can be desired to make us completely happy, who have continually amongst us such a sacrifice, in which we have the source of all happiness, and the sovereign means of all good.
Conclude never to be wanting on thy part in a due correspondence in all these graces and blessings of heaven, which the Son of God has purchased for thee by his sacrifice, and which he daily seeks to enrich thee with, by the application of the fruits of his sacrifice, in the daily oblation of his own body and blood. O learn then, my soul, to unite all thy performances with those of the Son of God - incarnate for the love of thee - and daily offer thyself with him, who daily offers himself in sacrifice for the love of thee! Unite all thy adoration, praise, and thanksgiving, with that which thy Saviour, as man, continually presents to his Father in heaven, and with all that which he daily offers him on a million of altars here upon earth; and thy adoration, praise, and thanksgiving, will not fail of being accepted. In like manner unite all thy prayers and supplications for mercy with those of Jesus Christ, and with his sacrifice; and thou wilt always find through him both mercy and grace.
DECEMBER 21ST
ON ST. THOMAS, THE APOSTLE
Consider first, that in celebrating the festivals of the saints, we must principally have in view the glorifying of the God of the saints, and the giving him thanks for the wonders of his grace in them; and all that glory to which he has exalted them, and with which he has crowned them to all eternity. Now, God is wonderful indeed in all his saints, but in none more than in the meanest condition in life, as it were from the earth, and from the dunghill, to make them the princes of his people; the pillars and foundations of his church; prodigies of his grace; full of his divine Spirit; dispensers of all his treasures, and workers of all kind of wonders here upon earth; and now has exalted to sit with him on his throne in heaven, to come one day with him to be the judges both of men and angels. See, then, Christians, what subjects we have to meditate upon, on the festivals of the apostles; what motives we have to praise and glorify God for all he has done for them, and through them for us all; what encouragements we here have, however mean and poor we may be in all that is good, to rely on the power, goodness, and mercy of our God, who loves to work his greatest wonders in favour of such as are little and humble; and what lessons we have for our instruction and our imitation, in the ready correspondence of the apostles with divine grace, and their diligent co-operation with it unto the end.
Consider 2ndly, from the epistle read on this day, (Eph. iii. 19,) the great advantages we have received, through the ministry of the apostles, in our being called to the Christian religion, of which they were the first preachers and teachers. 'For now,' says St. Paul, speaking to all Christians, 'you are no more strangers and foreigners, but you are fellow-citizens with the saints, and the domestics of God; built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building framed together groweth up into a holy temple in the Lord,' &c. Yes, Christians, it was by the ministry of the apostles we were originally brought to all this good; and as the same apostle adds, Heb. xii. 21, by our admission into the church of God, 'we are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the church of the firstborn, who are written in heaven, and to God the judge of all; and to the spirits of the just made perfect, and to Jesus the mediator of the New Testament, and to the sprinkling of blood, which speaketh better than that of Abel:' viz., by crying to heaven for mercy, and not for justice. O happy communion of saints! A communion in all that is good, with all that are good; to which we have been introduced by the apostles of Christ. O glory for evermore be to their Lord, the author of all their good and our good!
Consider 3rdly, the particular lessons which St. Thomas teaches us by his example. When the other disciples opposed our Saviour's going back to Jerusalem where the Jews had lately sought his death, St. Thomas alone generously said: 'Let us also go, that we may die with him,' John xi. 16. Such was his love for his master, and such his courage in his cause. Are we in the like dispositions? Are we willing to die with Christ, or for Christ, when we are frightened with every little difficulty or danger, and ever ready to turn our backs upon him, rather that to risk anything for him, or part with our own humour or satisfaction for the love of him? St. Thomas was slow of belief with regard to the resurrection of our Lord, till he was favoured both with the sight of him and the handling of his wounds; but then he yielded himself up immediately, and cries out with the most lively faith and ardent love 'My Lord and my God!' This lively faith and ardent love continued with him, ever growing and increasing, and carried him through all his apostolic labours amongst so many barbarous nations (to which he is said to have preached the gospel) and through all his sufferings, till by glorious martyrdom it brought him to his Lord, and eternally united him to him. O that we had but some little share in this lively faith and ardent love! It would make all our labours and suffering easy to us, and bring us also to our Lord.
Conclude so to glorify God in this saint, as to encourage thyself also to walk in his footsteps by an imitation of his virtures, in hopes of sharing in his happiness. And for this end ever beg his prayers and intercession.
DECEMBER 22ND
ON THE EMBER WEEK IN ADVENT
Consider first, that the ember weeks, at the four seasons of the year, are the times set aside by the church, from the earliest ages, for fasting and prayer. The primitive church had that zealous regard for the glory of God, and the sanctification of the souls of her children, by training them up to these religious exercises, so much recommended by the word of God, that she would not suffer any of the four parts of the year to pass, without calling upon them all to sanctify one week at least by more than ordinary devotion and by offering up to God therein the tribute of a penitential fast. In which she had also moreover in view, that by their diligence in this practice, her children might draw down a blessing from God on all their labours, and on the fruits of the earth; that they might give thanks for the blessings already received, and implore the divine mercy for the forgiveness of the sins they were continually committing. Christians, let us, at these holy times, enter into these views of our holy mother the church; and by joining, as it were, in a body with all the people of God upon earth, in fasting, in almsdeeds, and in humble prayer, make the best return we are able to the giver of all good gifts, for all his benefits; beg a continuance of his graces and blessings, and the pardon of all our sins, through the merits of the passion and death of his only Son our Lord and Saviour Jesus Christ.
Consider 2ndly, that these penitential fasts of the ember weeks are also instituted in order to turn away the judgments of God, which we have too great reason to apprehend may be hanging over our heads on account of our sins. For if we duly consider the multitude an enormity of the crimes that are daily and hourly committed amongst Christians of all degrees and conditions - crimes that continually cry to heaven for vengeance - and how few there are, in comparison, that are not frequently falling into mortal sin, in one shape or another; we cannot but fear lest the very worst of God's judgments may be speedily falling upon Christendom, if not averted by prayer and penance. It is then not only a duty of obedience to our mother the Church, but a charity also that we owe both to ourselves and to our neighbours, to join, at these times, in prayer and penance, in order to prevent those dismal visitations of divine justice, and to turn now to the Lord, with our whole heart, in fasting, and weeping, and mourning, as the prophet admonishes, (Joel iii.,) that so by entering into dispositions of true penitents, and seriously turning away from the evil of our sins, we may prevail with our merciful God to turn away also his scourges from us, which we have deserved by our sins. O that Christians would remember this on all their days of fasting; and would always enter into the true spirit of these institutions, chiefly designed for the abolishing sin, and appeasing the divine justice! thus would they offer up to God such a fast as he has chosen. Thus would their fastings draw down a blessing from him.
Consider 3rdly, that the ember weeks are also set aside by the church of Christ for the times of giving Holy Orders, which by apostolical traditions, and by the example of the apostles, ought to be accompanied with prayer and fasting. Acts xiii. 2, 3; xiv. 22. Yes, Christians, as there is not any one thing on which both the general good of the whole church, and the welfare of every soul in particular, so much depends as upon having saints for our pastors, and such as may be men according to God's own heart - who both by word and work may continually promote the glory of God and the salvation of souls - so there is not any one thing which more pressingly calls for our prayers and fasting than the obtaining such pastors from God. This should indeed have a great part in our devotions at all times, but more especially at these times of their ordination. Bad priest are sometimes permitted by God, as one of his most dreadful judgments upon the sins of the people. It is the business then of all Christians, by praying well, and living well, to avert this judgment, and to obtain better guides.
Conclude to labour by more than ordinary devotion and penance at these holy times, to answer all the ends of these ancient institutions. This ember week in particular, and all the latter parts of Advent, (that is twelve whole days before Christmas,) by an ancient custom of the primitive English church, was dedicated by our catholic ancestors to fasting, watchings, prayer, and alms; and all the faithful, at this time, betook themselves to confession and penance, in order to prepare themselves for a worthy participation of the body of the Lord on Christmas-day, as we learn from B. Egbert, who was Archbishop of York about a thousand years ago. (In Dialogo de Ecclesiastica Institutione.) O how much have we degenerated from this ancient piety!
DECEMBER 23RD
ON THE PREPARATION FOR THE BIRTH OF CHRIST
Consider first, that when the time drew near in which the world was to be blessed with the birth of our Saviour, the blessed virgin, who bore him in her womb, and her chaste spouse St. Joseph, in obedience to the edict of the Emperor Augustus, took a journey from Nazareth to Bethlehem, there to be enrolled in the city of David, as they were both of them of the royal stock of David. The emperor, in giving out these orders, had no other view than the gratifying his vanity, or this avarice, by the tax imposed on that occasion. But God, who had ordained and foretold long before, by his prophet Micheas, that his son should be born in Bethlehem, was pleased to bring about his eternal decrees in this manner, and to prepare, by this occasion a place for his birth, suitable to the great designs for which he sent him into the world. For behold, after a long and wearisome winter's journey, when the blessed mother, with the Son of God in her womb, was arrived at Bethlehem, the town was full; and none of the inhabitants, not even of their own kindred and family, would receive them into their houses, or give them any entertainment; the very inns would not lodge them; there was no room for them. O ye heavens! stand astonished to see the Son of God, the Lord and maker of heaven and earth, thus debase himself, form the very beginning, as not to allow himself, even in his very birth, any of the common conveniences of life; no not so much as a house to cover his head! O let him be so much the more dear to us, by how much he has made himself more mean and contemptible for the love of us.
Consider 2ndly, what kind of a place the king of heaven prepared on this occasion for the birth of his Son. St Joseph, after seeking in vain for a lodging in the town, found out at last an open stable, or stall for beast, exposed on all sides to the inclemency of the weather; which, for want of better accommodations, their poverty and humility were contended to take up with. and this was the palace the divine wisdom made choice of for the birth of our great king; the manger here, which had served for the ox and the ass, was the royal bed of state in which he was first laid upon his coming down amongst us. Oh, how has the Word incarnate here annihilated himself for us! Oh, how loudly has he condemned, from his very birth, our corrupt self-love in all its branches; with all the maxims of worldly pride, and the favourite inclinations of flesh and blood. Man fell originally from God, by proudly affecting a superior excellence which might make him like to God, by coveting to have what God did not allow him, and by seeking to gratify his sensual appetite with the forbidden fruit: therefore the Son of God begins his mortal life by the exercise of a most profound humility, to cure our pride - by embracing a voluntary poverty, even to the want of all things, in opposition to our covetousness and love of the mammon of the world, and by choosing for himself hardships and sufferings in opposition to our love of sensual and worldly pleasures. O let us study well these lessons, which this heavenly master begins to teach us by his great example, even from his first appearance amongst us.
Consider 3rdly, Christian souls, that the Son of God, who heretofore came down from heaven to be born into this world for you, earnestly desires at present to be spiritually born in you. See then, that you correspond on your part with this his earnest desire, by preparing your souls for him and giving them up to him. O be not like those unhappy Bethlehemites who refused him a place in their houses, and would not find any room for him! But then, if you are willing to admit him, take care to discharge from your inward house all such company as is disagreeable to him. For how great soever his desire is of coming and being spiritually born in your souls, he will not come thither as long as you wilfully entertain there his and your mortal enemies, the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life - those very enemies whom he came from heaven to fight against, and against whom he has declared an eternal war by the austerity, poverty, and humility of his birth, of his education, and of his whole life and death. Moreover, if you desire to have him to abide in you by virtue of a spiritual birth, you must allow him the chiefest place in your heart and soul, by driving far away from you all irregular affections to the world or to any creature whatsoever. For though he did not disdain the stable nor the crib, the ox nor the ass, he will not endure a heart divided or occupied by unclean affections, and which will not give him the whole, without a partner in love.
Conclude to let nothing be wanting on your part to insure to yourselves the happiness of having the Son of God spiritually born in your soul. O invite him thither with all possible affection; be ready to give up all things else that he may abide with you; and beg of him, who knows your poverty and misery, that he would prepare himself a place in you, and furnish your souls with all those ornaments of virtue and grace which are suitable to this his spiritual birth.
ON OUR SAVIOUR AS OUR SACRIFICE
Consider first, that the Son of God by his incarnation did not only come amongst us to be our king and our priest, but to be our sacrifice too, and in that quality to be an inexhaustible source of all good to our souls. Man, from the beginning, always owed to his God the homage of adoration, praise, and glory; he was ever bound to make him the best offerings he was able; he owed his God perpetual thanksgiving for his perpetual goodness and bounty to him; and he was ever bound to acknowledge, by prayer, his total dependence upon this giver of all good gifts, without whom he could do nothing. But after sin he contracted a new debt, by which he was bound to make satisfaction also to the divine justice for the offence he had committed. hence we find, from the beginning of the world, frequent mention in the scriptures of sacrifices offered to God; hence, in the law, were so many ordinances, relating to burnt-offerings, sin-offerings, and peace-offerings: as so many different kinds of sacrifices to answer the different branches of man's duty to his maker. But alas! how little proportion was there in all, or any of these ancient sacrifices, with those great ends for which they were offered! How insignificant in itself, (abstracting from that sacrifice to come, of which they were all types,) was all that homage, adoration, glory, and thanksgiving, which was paid to the infinite majesty of God by these oblations of oxen, goats, and sheep! How much less could the blood of oxen or blood of goats take away sins, or be a proper atonement for the great sin of the world, by which man had fallen from his God! Therefore the Son of God came by his incarnation to make himself the victim and sacrifice of all mankind, to substitute himself instead of all those ancient burnt-offerings, sin-offerings, and peace-offerings; to answer in a most perfect manner all the ends of sacrifice; and to wash away all our sins with his own most precious blood. O blessed be his name through all generations, for his infinite goodness to us!
Consider 2ndly, what great things the Son of God has done for us all in making himself our sacrifice; and what great things he has enabled us to do by virtue of his sacrifice. In dying for us upon the cross, he has made himself a holocaust or whole burnt-offering for us, of most sweet savour to his heavenly Father; a sacrifice of homage, adoration, praise, and glory, worthy of the infinite majesty of God, because of the infinite dignity both of the offerer and of the offering. In bowing down his head, and yielding up his spirit for us by his death he has also made an oblation of himself, infinitely agreeable to his Father, for all the other ends of sacrifice - here he offered a thanksgiving, truly worthy of God, both for himself and for us; a peace-offering of infinite value, for purchasing peace and all happiness for us, and for opening in our favour all the fountains of grace and life; and particularly he here made himself a sin-offering for us all; a victim of propitiation of infinite virtue, for taking away all the sins of the world, and reconciling and bringing back lost man to an eternal union with his God. And this great sacrifice of his, with all its fruits, he has in such a manner made over to us, as to authorize and enable us to offer up the same sacrifice with him, and in his name, to his Father, for all the same ends as he did; and to give thereby infinite glory to God, and to procure infinite blessings to ourselves and to all the world.
Consider 3rdly, that this sacrifice which Christ our Lord offered up to his Father on the altar of the cross, (as a homage and adoration, which, as man, he paid to him by his death; a thank-offering of infinite value, as an atonement of sin more than sufficient to cancel the sins of ten thousand worlds, though infinite in malice; and as an oblation of infinite merit, in the way of prayer and impetration of all graces and blessings from God for all mankind, both for time and eternity,) did not expire by his death, no more than his priesthood did. The whole victim of his sacrifice was restored to him again at his resurrection, and he has carried it with him, at his ascension, to the sanctuary of heaven; where with it, he continually gives adoration and thanks to his Father, both in his own and our name, and continually pleads for mercy and grace for us. But this is not all; he has also appointed this same sacrifice to be kept up for ever in his church, in the sacred mysteries; and to be offered up daily for the like intentions, on thousands of altars, in all nations, as long as the world shall endure: himself in person, though invisibly officiating there, both as priest and victim - both as offerer and offering. See then, my soul, if anything more can be desired to make us completely happy, who have continually amongst us such a sacrifice, in which we have the source of all happiness, and the sovereign means of all good.
Conclude never to be wanting on thy part in a due correspondence in all these graces and blessings of heaven, which the Son of God has purchased for thee by his sacrifice, and which he daily seeks to enrich thee with, by the application of the fruits of his sacrifice, in the daily oblation of his own body and blood. O learn then, my soul, to unite all thy performances with those of the Son of God - incarnate for the love of thee - and daily offer thyself with him, who daily offers himself in sacrifice for the love of thee! Unite all thy adoration, praise, and thanksgiving, with that which thy Saviour, as man, continually presents to his Father in heaven, and with all that which he daily offers him on a million of altars here upon earth; and thy adoration, praise, and thanksgiving, will not fail of being accepted. In like manner unite all thy prayers and supplications for mercy with those of Jesus Christ, and with his sacrifice; and thou wilt always find through him both mercy and grace.
DECEMBER 21ST
ON ST. THOMAS, THE APOSTLE
Consider first, that in celebrating the festivals of the saints, we must principally have in view the glorifying of the God of the saints, and the giving him thanks for the wonders of his grace in them; and all that glory to which he has exalted them, and with which he has crowned them to all eternity. Now, God is wonderful indeed in all his saints, but in none more than in the meanest condition in life, as it were from the earth, and from the dunghill, to make them the princes of his people; the pillars and foundations of his church; prodigies of his grace; full of his divine Spirit; dispensers of all his treasures, and workers of all kind of wonders here upon earth; and now has exalted to sit with him on his throne in heaven, to come one day with him to be the judges both of men and angels. See, then, Christians, what subjects we have to meditate upon, on the festivals of the apostles; what motives we have to praise and glorify God for all he has done for them, and through them for us all; what encouragements we here have, however mean and poor we may be in all that is good, to rely on the power, goodness, and mercy of our God, who loves to work his greatest wonders in favour of such as are little and humble; and what lessons we have for our instruction and our imitation, in the ready correspondence of the apostles with divine grace, and their diligent co-operation with it unto the end.
Consider 2ndly, from the epistle read on this day, (Eph. iii. 19,) the great advantages we have received, through the ministry of the apostles, in our being called to the Christian religion, of which they were the first preachers and teachers. 'For now,' says St. Paul, speaking to all Christians, 'you are no more strangers and foreigners, but you are fellow-citizens with the saints, and the domestics of God; built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building framed together groweth up into a holy temple in the Lord,' &c. Yes, Christians, it was by the ministry of the apostles we were originally brought to all this good; and as the same apostle adds, Heb. xii. 21, by our admission into the church of God, 'we are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the church of the firstborn, who are written in heaven, and to God the judge of all; and to the spirits of the just made perfect, and to Jesus the mediator of the New Testament, and to the sprinkling of blood, which speaketh better than that of Abel:' viz., by crying to heaven for mercy, and not for justice. O happy communion of saints! A communion in all that is good, with all that are good; to which we have been introduced by the apostles of Christ. O glory for evermore be to their Lord, the author of all their good and our good!
Consider 3rdly, the particular lessons which St. Thomas teaches us by his example. When the other disciples opposed our Saviour's going back to Jerusalem where the Jews had lately sought his death, St. Thomas alone generously said: 'Let us also go, that we may die with him,' John xi. 16. Such was his love for his master, and such his courage in his cause. Are we in the like dispositions? Are we willing to die with Christ, or for Christ, when we are frightened with every little difficulty or danger, and ever ready to turn our backs upon him, rather that to risk anything for him, or part with our own humour or satisfaction for the love of him? St. Thomas was slow of belief with regard to the resurrection of our Lord, till he was favoured both with the sight of him and the handling of his wounds; but then he yielded himself up immediately, and cries out with the most lively faith and ardent love 'My Lord and my God!' This lively faith and ardent love continued with him, ever growing and increasing, and carried him through all his apostolic labours amongst so many barbarous nations (to which he is said to have preached the gospel) and through all his sufferings, till by glorious martyrdom it brought him to his Lord, and eternally united him to him. O that we had but some little share in this lively faith and ardent love! It would make all our labours and suffering easy to us, and bring us also to our Lord.
Conclude so to glorify God in this saint, as to encourage thyself also to walk in his footsteps by an imitation of his virtures, in hopes of sharing in his happiness. And for this end ever beg his prayers and intercession.
DECEMBER 22ND
ON THE EMBER WEEK IN ADVENT
Consider first, that the ember weeks, at the four seasons of the year, are the times set aside by the church, from the earliest ages, for fasting and prayer. The primitive church had that zealous regard for the glory of God, and the sanctification of the souls of her children, by training them up to these religious exercises, so much recommended by the word of God, that she would not suffer any of the four parts of the year to pass, without calling upon them all to sanctify one week at least by more than ordinary devotion and by offering up to God therein the tribute of a penitential fast. In which she had also moreover in view, that by their diligence in this practice, her children might draw down a blessing from God on all their labours, and on the fruits of the earth; that they might give thanks for the blessings already received, and implore the divine mercy for the forgiveness of the sins they were continually committing. Christians, let us, at these holy times, enter into these views of our holy mother the church; and by joining, as it were, in a body with all the people of God upon earth, in fasting, in almsdeeds, and in humble prayer, make the best return we are able to the giver of all good gifts, for all his benefits; beg a continuance of his graces and blessings, and the pardon of all our sins, through the merits of the passion and death of his only Son our Lord and Saviour Jesus Christ.
Consider 2ndly, that these penitential fasts of the ember weeks are also instituted in order to turn away the judgments of God, which we have too great reason to apprehend may be hanging over our heads on account of our sins. For if we duly consider the multitude an enormity of the crimes that are daily and hourly committed amongst Christians of all degrees and conditions - crimes that continually cry to heaven for vengeance - and how few there are, in comparison, that are not frequently falling into mortal sin, in one shape or another; we cannot but fear lest the very worst of God's judgments may be speedily falling upon Christendom, if not averted by prayer and penance. It is then not only a duty of obedience to our mother the Church, but a charity also that we owe both to ourselves and to our neighbours, to join, at these times, in prayer and penance, in order to prevent those dismal visitations of divine justice, and to turn now to the Lord, with our whole heart, in fasting, and weeping, and mourning, as the prophet admonishes, (Joel iii.,) that so by entering into dispositions of true penitents, and seriously turning away from the evil of our sins, we may prevail with our merciful God to turn away also his scourges from us, which we have deserved by our sins. O that Christians would remember this on all their days of fasting; and would always enter into the true spirit of these institutions, chiefly designed for the abolishing sin, and appeasing the divine justice! thus would they offer up to God such a fast as he has chosen. Thus would their fastings draw down a blessing from him.
Consider 3rdly, that the ember weeks are also set aside by the church of Christ for the times of giving Holy Orders, which by apostolical traditions, and by the example of the apostles, ought to be accompanied with prayer and fasting. Acts xiii. 2, 3; xiv. 22. Yes, Christians, as there is not any one thing on which both the general good of the whole church, and the welfare of every soul in particular, so much depends as upon having saints for our pastors, and such as may be men according to God's own heart - who both by word and work may continually promote the glory of God and the salvation of souls - so there is not any one thing which more pressingly calls for our prayers and fasting than the obtaining such pastors from God. This should indeed have a great part in our devotions at all times, but more especially at these times of their ordination. Bad priest are sometimes permitted by God, as one of his most dreadful judgments upon the sins of the people. It is the business then of all Christians, by praying well, and living well, to avert this judgment, and to obtain better guides.
Conclude to labour by more than ordinary devotion and penance at these holy times, to answer all the ends of these ancient institutions. This ember week in particular, and all the latter parts of Advent, (that is twelve whole days before Christmas,) by an ancient custom of the primitive English church, was dedicated by our catholic ancestors to fasting, watchings, prayer, and alms; and all the faithful, at this time, betook themselves to confession and penance, in order to prepare themselves for a worthy participation of the body of the Lord on Christmas-day, as we learn from B. Egbert, who was Archbishop of York about a thousand years ago. (In Dialogo de Ecclesiastica Institutione.) O how much have we degenerated from this ancient piety!
DECEMBER 23RD
ON THE PREPARATION FOR THE BIRTH OF CHRIST
Consider first, that when the time drew near in which the world was to be blessed with the birth of our Saviour, the blessed virgin, who bore him in her womb, and her chaste spouse St. Joseph, in obedience to the edict of the Emperor Augustus, took a journey from Nazareth to Bethlehem, there to be enrolled in the city of David, as they were both of them of the royal stock of David. The emperor, in giving out these orders, had no other view than the gratifying his vanity, or this avarice, by the tax imposed on that occasion. But God, who had ordained and foretold long before, by his prophet Micheas, that his son should be born in Bethlehem, was pleased to bring about his eternal decrees in this manner, and to prepare, by this occasion a place for his birth, suitable to the great designs for which he sent him into the world. For behold, after a long and wearisome winter's journey, when the blessed mother, with the Son of God in her womb, was arrived at Bethlehem, the town was full; and none of the inhabitants, not even of their own kindred and family, would receive them into their houses, or give them any entertainment; the very inns would not lodge them; there was no room for them. O ye heavens! stand astonished to see the Son of God, the Lord and maker of heaven and earth, thus debase himself, form the very beginning, as not to allow himself, even in his very birth, any of the common conveniences of life; no not so much as a house to cover his head! O let him be so much the more dear to us, by how much he has made himself more mean and contemptible for the love of us.
Consider 2ndly, what kind of a place the king of heaven prepared on this occasion for the birth of his Son. St Joseph, after seeking in vain for a lodging in the town, found out at last an open stable, or stall for beast, exposed on all sides to the inclemency of the weather; which, for want of better accommodations, their poverty and humility were contended to take up with. and this was the palace the divine wisdom made choice of for the birth of our great king; the manger here, which had served for the ox and the ass, was the royal bed of state in which he was first laid upon his coming down amongst us. Oh, how has the Word incarnate here annihilated himself for us! Oh, how loudly has he condemned, from his very birth, our corrupt self-love in all its branches; with all the maxims of worldly pride, and the favourite inclinations of flesh and blood. Man fell originally from God, by proudly affecting a superior excellence which might make him like to God, by coveting to have what God did not allow him, and by seeking to gratify his sensual appetite with the forbidden fruit: therefore the Son of God begins his mortal life by the exercise of a most profound humility, to cure our pride - by embracing a voluntary poverty, even to the want of all things, in opposition to our covetousness and love of the mammon of the world, and by choosing for himself hardships and sufferings in opposition to our love of sensual and worldly pleasures. O let us study well these lessons, which this heavenly master begins to teach us by his great example, even from his first appearance amongst us.
Consider 3rdly, Christian souls, that the Son of God, who heretofore came down from heaven to be born into this world for you, earnestly desires at present to be spiritually born in you. See then, that you correspond on your part with this his earnest desire, by preparing your souls for him and giving them up to him. O be not like those unhappy Bethlehemites who refused him a place in their houses, and would not find any room for him! But then, if you are willing to admit him, take care to discharge from your inward house all such company as is disagreeable to him. For how great soever his desire is of coming and being spiritually born in your souls, he will not come thither as long as you wilfully entertain there his and your mortal enemies, the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life - those very enemies whom he came from heaven to fight against, and against whom he has declared an eternal war by the austerity, poverty, and humility of his birth, of his education, and of his whole life and death. Moreover, if you desire to have him to abide in you by virtue of a spiritual birth, you must allow him the chiefest place in your heart and soul, by driving far away from you all irregular affections to the world or to any creature whatsoever. For though he did not disdain the stable nor the crib, the ox nor the ass, he will not endure a heart divided or occupied by unclean affections, and which will not give him the whole, without a partner in love.
Conclude to let nothing be wanting on your part to insure to yourselves the happiness of having the Son of God spiritually born in your soul. O invite him thither with all possible affection; be ready to give up all things else that he may abide with you; and beg of him, who knows your poverty and misery, that he would prepare himself a place in you, and furnish your souls with all those ornaments of virtue and grace which are suitable to this his spiritual birth.
THE HUMANITY OF CHRIST: Contributions to a Psychology of Jesus by Romano Guardini - Chapter I, Section 1
THE HUMANITY OF CHRIST
I. THE SETTING AND THE LIFE
1. THE HISTORICAL SITUATION
Almost everything we know about Jesus comes from the New Testament, above
all from the Gospels. These are not historical narratives in the modern
sense- They do not even set out to provide edifying biographies written
according to a unified scheme. They are a holy message.
Without attempting to achieve sequence and completeness, they record
events, sayings, and actions in the life of our Lord, presenting them
according to their significance for the proclamation of the message of
salvation. Thus, from the standpoint of historical biography, the facts
which we learn from the Gospels about the life of Jesus are at once
accidental and precious.
The scene of Jesus' life is Palestine. because in the later and more
important part of his life he moved about with considerable freedom, the
story takes us to widely different regions. First there is the immediate
homecountry--Galilee; then the capital with the surrounding province of
Judaea; the solitude of the wilderness and the banks of Jordan; Samaria and
the Syrian frontier. It is true that the account shows no interest in
things which are not immediately connected with the holy message of
salvation, and yet it throws light now and again upon the conditions of the
country; upon the peculiarities of the different regions with the tensions
which exist between them; upon occasional geographical and historical
points of interest.
The time limits of Jesus' life are determined by certain statements in the
Gospels. He was born during the reign of Augustus Caesar, Quirinius being
governor in Syria, and Herod, the King of Galilee, under Roman vassalage.
We cannot fix the year exactly (Luke 2. 1-2; Mat. 2. 1). His public
activity began after the fifteenth year of the reign of Tiberius Caesar,
i.e. after the year 28; for it was in this year that John the Baptist began
to preach, and Jesus appeared after that. Jesus was then about thirty years
old (Luke 3. 1-3, 23). He died, at the latest, before Easter of the year
35, for his death occurred while Pontius Pilate was in office, and by
Easter 36 Pilate's term was over (Mat. 27. 11-26 et par.). Jesus lived,
then, between these extreme dates. More exact dating depends upon how long
we allow for the Baptist's and his own ministries, and how we interpret the
statements of the various Gospels concerning his journeyings to Jerusalem.
The highest reckoning puts the duration of Jesus' public life at about
three years; the lowest at a little over one.
The reigns of Caesar Augustus (29 B.C.-14 A.D.) and Tiberius Caesar (A.D.
14-37) form the historical framework of our Lord's life. All the world,
from Gibraltar to Mesopotamia, from Britain to Ethiopia, was a single
political entity. A multiplicity of local cultures was held together by
strong unifying forces, above all by a view of life which blended
Hellenistic intellectualism with Roman practicality. Greek and Latin were
spoken everywhere. Political ordinances, a uniform administration, and
commercial intercourse guaranteed a constant interchange between the
different parts of the Empire. The religious scene presents a vast
diversity; but the separate pagan cults had long since lost their sharp
dividing lines. All of them had become imbued with certain tendencies,
notably a predilection for myths and mysteries. A deep longing for
redemption was felt everywhere, and this led to all kinds of syncretism.
The rulers of Palestine were the sons and heirs of Herod the Great (d. 4
B.C.). Judaea and Samaria were ruled by Archelaus (4 B.C.-6 A.D.) until his
banishment, when Judaea was made a Roman proconsulate under Quirinius.
Herod Antipas (4 B.C.-39 A.D.) ruled in Galilee and Peraea. Philip (4 B.C.-
34 A.D.) ruled in the North-east, but his area, too, was destined to come
under immediate Roman rule. The country's political independence, won by
the Maccabees in the wars of freedom (167-142 B.C.), and upheld by the
Hasmonaean dynasty, had been brought to an end by Pompey. From 63 B.C.
onwards Palestine was a Roman province. Herod the Great himself had been a
Roman vassal.
Despite this political dependence, however, a considerable spiritual
independence persisted. The form of government was still the old theocracy,
exercised by the high priest assisted by the supreme council of the
Sanhedrin, composed of seventy-one members.
Supreme jurisdiction in matters involving the death sentence and crimes of
a political nature was reserved to the Roman governor, as was taxation.
Religious life was founded on a tradition which had withstood all change.
At the same time, a whole series of Greek and Asiatic influences had made
themselves felt. The danger of hellenization may well have been warded off
by the Maccabean wars and the country safeguarded for Judaism; but
Palestine, too, was affected by Hellenistic culture, as well as by a
religious movement which stirred the whole Mediterranean world, revealing
itself in Palestine principally as a fervent longing for the Messiah, an
expectation which was not purely religious but also strongly nationalist
and political in tone.
The guardians of the nationalist-conservative tradition were the Pharisees.
They were the purists, those who remained faithful to the Law. They were
vigorously against all that was foreign and pagan; and they were the
bitterest opponents of Hellenistic culture. And yet, for all their national
consciousness, they were not really in touch with the people, but looked
down on them as a despicable, confused, and ignorant rabble.
Opposed to them was the party of the Sadducees who were cosmopolitan and
supported Hellenistic culture, seeing themselves as the enlightened,
rationalist opponents of all that claimed to be above the senses or beyond
this world.
Their image merges with that of the Hellenizers, the group that adapted
traditional Jewish ideas to the popular philosophy of the times, and whose
attitude to the Law was determined by this adaptation. The Sadducees were
related also to the Herodians--members of the courts of Herod's heirs, who
had no interest in serious issues but sought only power and pleasure.
A number of other well-defined groups stood out from the mass of the
population.
Most conspicuous were the Essenes, a sect of a decidedly mystical and
ascetic character.
John the Baptist's disciples seem to have had much in common with these
people and while some of them adopted their masters attitude to Jesus,
others continued as a separate community.
Besides these, we must take note of that little band that remained firmly
within the ancient tradition, but drew its inspiration rather from the
Prophets and the Psalms than from the Law- These were men and women of
deep, quiet spirituality like Zachary and Elizabeth, the parents of John
the Baptist; or the two prophetic souls who greeted the Child Jesus in the
Temple, Simeon and Anna; or the family at Bethany, Lazarus, Martha and Mary
(John 11).
Finally, there were the Samaritans, a racially and religiously hybrid
group, the descendants of colonists who had been transplanted there at the
time of the Assyrian conquest- They tried to hold themselves aloof from
both Jews and pagans, but were unable to do so because of the confusing
forces all about them. They were despised by their Jewish neighbors.
I. THE SETTING AND THE LIFE
1. THE HISTORICAL SITUATION
Almost everything we know about Jesus comes from the New Testament, above
all from the Gospels. These are not historical narratives in the modern
sense- They do not even set out to provide edifying biographies written
according to a unified scheme. They are a holy message.
Without attempting to achieve sequence and completeness, they record
events, sayings, and actions in the life of our Lord, presenting them
according to their significance for the proclamation of the message of
salvation. Thus, from the standpoint of historical biography, the facts
which we learn from the Gospels about the life of Jesus are at once
accidental and precious.
The scene of Jesus' life is Palestine. because in the later and more
important part of his life he moved about with considerable freedom, the
story takes us to widely different regions. First there is the immediate
homecountry--Galilee; then the capital with the surrounding province of
Judaea; the solitude of the wilderness and the banks of Jordan; Samaria and
the Syrian frontier. It is true that the account shows no interest in
things which are not immediately connected with the holy message of
salvation, and yet it throws light now and again upon the conditions of the
country; upon the peculiarities of the different regions with the tensions
which exist between them; upon occasional geographical and historical
points of interest.
The time limits of Jesus' life are determined by certain statements in the
Gospels. He was born during the reign of Augustus Caesar, Quirinius being
governor in Syria, and Herod, the King of Galilee, under Roman vassalage.
We cannot fix the year exactly (Luke 2. 1-2; Mat. 2. 1). His public
activity began after the fifteenth year of the reign of Tiberius Caesar,
i.e. after the year 28; for it was in this year that John the Baptist began
to preach, and Jesus appeared after that. Jesus was then about thirty years
old (Luke 3. 1-3, 23). He died, at the latest, before Easter of the year
35, for his death occurred while Pontius Pilate was in office, and by
Easter 36 Pilate's term was over (Mat. 27. 11-26 et par.). Jesus lived,
then, between these extreme dates. More exact dating depends upon how long
we allow for the Baptist's and his own ministries, and how we interpret the
statements of the various Gospels concerning his journeyings to Jerusalem.
The highest reckoning puts the duration of Jesus' public life at about
three years; the lowest at a little over one.
The reigns of Caesar Augustus (29 B.C.-14 A.D.) and Tiberius Caesar (A.D.
14-37) form the historical framework of our Lord's life. All the world,
from Gibraltar to Mesopotamia, from Britain to Ethiopia, was a single
political entity. A multiplicity of local cultures was held together by
strong unifying forces, above all by a view of life which blended
Hellenistic intellectualism with Roman practicality. Greek and Latin were
spoken everywhere. Political ordinances, a uniform administration, and
commercial intercourse guaranteed a constant interchange between the
different parts of the Empire. The religious scene presents a vast
diversity; but the separate pagan cults had long since lost their sharp
dividing lines. All of them had become imbued with certain tendencies,
notably a predilection for myths and mysteries. A deep longing for
redemption was felt everywhere, and this led to all kinds of syncretism.
The rulers of Palestine were the sons and heirs of Herod the Great (d. 4
B.C.). Judaea and Samaria were ruled by Archelaus (4 B.C.-6 A.D.) until his
banishment, when Judaea was made a Roman proconsulate under Quirinius.
Herod Antipas (4 B.C.-39 A.D.) ruled in Galilee and Peraea. Philip (4 B.C.-
34 A.D.) ruled in the North-east, but his area, too, was destined to come
under immediate Roman rule. The country's political independence, won by
the Maccabees in the wars of freedom (167-142 B.C.), and upheld by the
Hasmonaean dynasty, had been brought to an end by Pompey. From 63 B.C.
onwards Palestine was a Roman province. Herod the Great himself had been a
Roman vassal.
Despite this political dependence, however, a considerable spiritual
independence persisted. The form of government was still the old theocracy,
exercised by the high priest assisted by the supreme council of the
Sanhedrin, composed of seventy-one members.
Supreme jurisdiction in matters involving the death sentence and crimes of
a political nature was reserved to the Roman governor, as was taxation.
Religious life was founded on a tradition which had withstood all change.
At the same time, a whole series of Greek and Asiatic influences had made
themselves felt. The danger of hellenization may well have been warded off
by the Maccabean wars and the country safeguarded for Judaism; but
Palestine, too, was affected by Hellenistic culture, as well as by a
religious movement which stirred the whole Mediterranean world, revealing
itself in Palestine principally as a fervent longing for the Messiah, an
expectation which was not purely religious but also strongly nationalist
and political in tone.
The guardians of the nationalist-conservative tradition were the Pharisees.
They were the purists, those who remained faithful to the Law. They were
vigorously against all that was foreign and pagan; and they were the
bitterest opponents of Hellenistic culture. And yet, for all their national
consciousness, they were not really in touch with the people, but looked
down on them as a despicable, confused, and ignorant rabble.
Opposed to them was the party of the Sadducees who were cosmopolitan and
supported Hellenistic culture, seeing themselves as the enlightened,
rationalist opponents of all that claimed to be above the senses or beyond
this world.
Their image merges with that of the Hellenizers, the group that adapted
traditional Jewish ideas to the popular philosophy of the times, and whose
attitude to the Law was determined by this adaptation. The Sadducees were
related also to the Herodians--members of the courts of Herod's heirs, who
had no interest in serious issues but sought only power and pleasure.
A number of other well-defined groups stood out from the mass of the
population.
Most conspicuous were the Essenes, a sect of a decidedly mystical and
ascetic character.
John the Baptist's disciples seem to have had much in common with these
people and while some of them adopted their masters attitude to Jesus,
others continued as a separate community.
Besides these, we must take note of that little band that remained firmly
within the ancient tradition, but drew its inspiration rather from the
Prophets and the Psalms than from the Law- These were men and women of
deep, quiet spirituality like Zachary and Elizabeth, the parents of John
the Baptist; or the two prophetic souls who greeted the Child Jesus in the
Temple, Simeon and Anna; or the family at Bethany, Lazarus, Martha and Mary
(John 11).
Finally, there were the Samaritans, a racially and religiously hybrid
group, the descendants of colonists who had been transplanted there at the
time of the Assyrian conquest- They tried to hold themselves aloof from
both Jews and pagans, but were unable to do so because of the confusing
forces all about them. They were despised by their Jewish neighbors.
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