*****
“He came for testimony, to testify to the light, so that all might believe through him.”
In today’s Gospel we hear again a clear, certain and firm statement over and over again that he is not the Messiah and that he gives testimony to the light but he is not the light.
John the Baptist renounces the titles of Messiah, Elijah and the prophets. He defers to Christ. This theme is present in the servant song in the first reading from Isaiah which has richly influenced the Christology of the New Testament and the ministry of Jesus.
Francis de Sales considers John the Baptist to be one of the greatest saints because his life and mission were not to draw the attention of people to himself but to point to another. In his Sermon for the Second Sunday of Advent, the Doctor of Love - in speaking of John the Baptist - states,
“He did not want to draw disciples to himself, but only to his Teacher, to whose school he now sends them so that they might be instructed personally by Him.” (The Sermons of St. Francis de Sales for Advent and Christmas, edited by Lewis S. Fiorelli OSFS)
Jane de Chantal also comments on the example of humility we find in John the Baptist.
“I would say that St. John never spoke in a more admirable manner than when he was asked who he was, for he always relied by a humble negative; and when he was obliged to answer positively, he said that he was only a voice, as much as to say that he was nothing; word in truth, well worthy of a prophet and of the great among them […].” (“Exhortation XV”, St. Jane Frances Frèmyot De Chantal: Her Exhortations, Conferences and Instructions, Translated by Katherine Brègy)
In this holy season of Hope and Expectation, we can focus our attention on the model of John the Baptist who pointed the way to Christ. On our daily “earthly pilgrimage” to the fullness of the Kingdom, our lives and witness to Christ should not draw attention to ourselves, but lead others to come to know and to encounter Christ. Like John, we are His messengers and ambassadors.
Today, in a spirit of humility, may we recognize that God uses each of us as His instruments to proclaim the Good News to others.
*****
“He shall reign and govern wisely; he shall do what is just and right in the land…the Lord our justice.”
In his Introduction to the Devout Life, St. Francis de Sales wrote:
“Be just and equitable in all your actions. Always put yourself in your neighbor’s place and your neighbor in yours, and then you will judge rightly. Imagine yourself the seller when you buy and the buyer when you sell and you will sell and buy justly…A man loses nothing by living generously, nobly and courteously with a royal, just and reasonable heart. Resolve to examine your heart often to see if it acts toward your neighbor as you would like your neighbor to act toward you were you in your neighbor’s place. This is the touchstone of true reason.” (IDL, Part III, Chapter 36, p. 217)
Today, how can we imitate “the Lord our justice”? Let us start by examining our hearts. How well are we doing “what is just and right in the land”? Are we doing what is right, just and reasonable in our relationships with others?
*****
“Now you will be speechless and unable to talk…because you did not believe my words.”
Poor Zechariah!!! You can hardly blame him for having a follow-up question for Gabriel in the wake of the latter’s pronouncement that Zechariah and his wife will have a son, and not just any old son at that, but one who will embody the spirit and power of Elijah! All Zechariah wanted to know was how this is supposed to happen to a couple who are apparently pretty advanced in years.
For raising the question, Gabriel renders Zechariah mute until his pronouncement comes to pass.
Meanwhile, earlier in the same Gospel – the same chapter of the same Gospel, for that matter – when Mary asks a question of Gabriel concerning his prediction that she will be the mother of the Messiah, Mary receives no rebuke.
Look at the parallels - the angel Gabriel appears to both Mary and Zechariah; both Mary and Zechariah are troubled by their respective annunciations; both ask for some clarification around the annunciation (i.e., “How will this happen?”); both receive additional information and assurances, but it is only Zechariah who seems to incur the angel’s displeasure, and he suffers accordingly. (Of course, all this changes later when Zechariah indicates that his son is to be named “John.”)
The difference seems to be indicated by Gabriel himself. He criticizes Zechariah not for questioning him, but for not believing him! In the case of Zechariah, it appears that his question was less a question and more a statement of disbelief, whereas Mary’s question was an expression of overwhelming wonderment and awe.
In his Treatise on the Love of God, Francis de Sales wrote:
“When God gives us faith, God enters into our soul and speaks to our mind. He does this not by way of discussion but by inspiration. So pleasantly does God propose to the intellect what it must believe that the will thereby receives such great complacence that it incites the intellect to the truth and acquiesce in it without any doubt or opposition whatsoever…” (TLG, Book II, Chapter 14, p. 138.)
In the end, things worked out well for both Mary and Zechariah: each acquiesced to the manifestation of God’s will in their lives, albeit at a different pace and with a different pattern! Each played pivotal roles in God’s plan of salvation. While both questions and disbelief can serve as means of increasing our faith in their own unique ways, perhaps Gabriel’s underlying message is simply this: don’t allow your legitimate questions to rob you of your faith and trust in God’s love for you…or your ability to say “yes” to that love with trust and with faith.
*****
“Ask for a sign from the Lord your God…”
Who wouldn’t jump at the chance of making such a request of God? Who wouldn’t say “yes” to the opportunity for God to display His power for us and/or for someone whom we love? Yet, in today’s selection from the Book of the Prophet Isaiah, Ahaz balks when given the opportunity of a lifetime: he takes a pass. He backs away, saying, “I will not tempt the Lord”.
Why do you think he backed away? Perhaps Ahaz’s reluctance is rooted in his intuition that signs from the Lord often require changes in the one who asks for the sign in the first place! Under those circumstances, his circumspection makes a whole lot more sense. Remember the admonition? “Be careful what you pray for…”
In his Treatise on the Love of God, Francis de Sales wrote:
“Devout discussions and arguments, miracles and other helps in Christ’s religion do indeed make it supremely credible and knowable, but faith alone makes it believed and known. It brings us to love the beauty of its truth and to believe the truth of its beauty by the sweetness it diffuses throughout our will and the certitude it gives to our intellect. The Jews saw our Lord’s miracles (signs) and heard his marvelous doctrines, but since they were not disposed to accept the faith, that is, since their wills were not susceptible to the sweet and gentle faith because of the bitterness and malice with which they were filled, they remained in their infidelity. They saw the force of the proof but they did not relish its sweet conclusion…” (TLG, II, Chapter 14, pp. 139 – 140)
As people of faith, we should feel free enough to ask God for signs. However, we must be prepared to consider - and follow - the directions in which those signs may challenge us to go.
*****
“Arise, my beloved, my beautiful one and come!” Today’s selection from the Song of Songs – and the entire Song of Songs, for that matter, had a profound influence on St. Francis de Sales. In an article entitled The Interpretation of the Song of Songs in St. Francis de Sales - How a Saint Learned the Lessons of Love, Anthony J. Ceresko, OSFS wrote:
“St. Francis de Sales represents one of the more notable examples of those who discovered in the Song’s language and imagery the appropriate medium for reflecting on the experience of love. Reading his Treatise on the Love of God, for instance, we appreciate how well he learned “lessons of love” from the Sage of the Song. We marvel at how his gentle guidance led others to drink deeply of that love as well. Francis' introduction to the Song, indeed his introduction to theology, came in 1584, when he was barely seventeen years old. His father had sent him to Paris to complete his university studies in preparation for taking a doctorate in civil and canon law at Padua, in Italy. Although his father foresaw a career in politics and public service for him, Francis harbored in his heart the desire to serve the Church as a priest. He had persuaded his father to allow him to receive tonsure when he was twelve. And in Paris, in addition to his classes in the humanities, he also attended lectures in theology.”
“The first such course he followed was the series of lectures on the Song of Songs given in 1584 by the celebrated Benedictine, Gilbert Genebrard, professor of Hebrew at the Royal College. Both the lectures and Genebrard himself made a profound impression on the youthful student. Lajeunie notes, ‘Francis found both in the sacred text and in the commentary, inspiration for his whole life, the theme for his masterpiece [the Treatise on the Love of God], and the first and best source of his optimism.’ For Genebrard, the Canticle is ‘a dramatic love story composed in bucolic style.’ The effect of Genebrard's interpretation of the Song on Francis was immediate: ‘The history of the world and its salvation was therefore a love story. And the young student was carried away by the idea.’”
“Francis gives a clue to his life-long love affair with the Song in the more than seven hundred citations of the Song listed in the ‘Index’ to the twenty-seven volumes of his collected works. Further, the three verses of the Bible that Francis most often quotes also come from the Song: 1:3 (‘Draw me and I will run in the odor of your ointments’), 8:6 (‘Love is strong as death, jealousy as firm as hell’), and 1:1 (‘Let him kiss me with the kiss of his mouth, for better than wine are your breasts’). John K. Ryan, the author of a popular translation of the Treatise, comments: ‘All but a few books of both the Old and New Testament are quoted by him, and in most instances, not once but many times.... But the books he uses most are the Psalms and the Canticle of Canticles. Out of the 106 verses that make up the Canticle, 63 are quoted and some of them so often as to make a total of 179 references.” (http://web1.desales.edu/assets/salesian/PDF/Ceresko-Song.pdf)
Just a handful of days remain before we celebrate the Solemnity of Christmas - one of the greatest moments in the greatest love story of all - God’s love for us.
Today, how can we prepare to receive the God who loves us so much?
*****
“He has looked upon his lowly servant…and has done great things for me: holy is his name.”
Mary’s great hymn – the Magnificat – is a testimony to her profound sense of humility. But her humility – her sense of being a “lowly servant” – should not be confused with self-deprecation. In truth, Mary’s humility has a lot less to do with her nothingness and a lot more to do with God’s “everything-ness”! Mary’s humility – her being overwhelmed by the generosity of God – empowers her to generously say “yes” to God’s invitation to her to become the Mother of the Messiah.
In his Conference “On Generosity,” St. Francis de Sales wrote:
“Humility which does not produce generosity is undoubtedly false, for after it has said, ‘I can do nothing, I am only absolute nothingness,’ it almost immediately gives way to generosity of spirit which says, ‘There is nothing - and there can be nothing - that I am unable to do, so long as I put all my confidence in God who can do all things.’ Buoyed up by this confidence, it courageously undertakes to do all that is commanded.” (Living Jesus, pp. 152-153)
This humility – and its corresponding spirit of generosity – describes Mary to a tee.
Today, can the same be said of us?
*****
“Lift up your heads and see: your redemption is near at hand…” In his Treatise on the Love of God, Francis de Sales wrote:
“God displays in a marvelous manner the incomprehensible riches of his power in the vast array of things that we see in nature, but he causes the infinite treasures of his goodness to show forth in an even more magnificent way in the unparalleled variety that we see in grace. In a holy excess of mercy, God is not content in solely with granting to his people, that is, to the human race, a general or universal redemption whereby everyone can be saved. God has diversified redemption in many ways, so that while God’s generosity shines forth in all this variety, the variety itself, in turn, adds beauty to his generosity…” (TLG, II, Chapter 6, p. 116)
What a powerful statement! God’s redemption is not generic and it is not one-size-fits-all. God redeems us personally, individually and by name. In the next-to-last chapter of his Treatise, Francis remarked:
“Consider how Jesus took on the task of redeeming us by his death, ‘even to death upon a cross’. The Savior’s soul knew each of us by name and surname…” (XII, Ch. 121, p. 280)
So, when we pray the words of the psalmist - your redemption - those words really mean your redemption. They do not mean someone else’s redemption - not the redemption of the person to your right or left, not the salvation of folks before or behind you.
Yours!!
So, lift up your head; lift up your heart! See your redemption near at hand…a redemption – a gift – that is crafted specifically for you….out of love for you, for the same God who redeems you by name created you by name.
