Category Archives: Podcasts

We live in a culture where the word “love” is thrown around very casually, but no one ever thinks about what the word means. When we watch TV shows or movies, the characters are often talking about “being in love” with another character, but is this the same type of love that Jesus is talking about in today’s Gospel? Is there something more to the love that he wants us to have for the Father, and the Father has for us?

In the Gospel reading, Jesus says, “If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in His love.” (Jn 15:10) For many guys, myself included for some time, we hear the word “love” and get uncomfortable. After all, love is a mushy emotion that real men don’t express publicly, at least that’s what the world tells us.

The popular view of love is that it’s merely an emotion, an attraction between two people who are interested in each other. There’s nothing rational about love, it’s something we can’t control. You just fall into it, and as the high divorce rate in the United States shows, you fall out of it. You can’t even control who you fall in love with, thus the debates over same-sex marriage. If two men or two women are “in love”, meaning have this chemical and emotional attraction for each other, they should be able to get married and live together as spouses. At least that’s what the popular culture is telling us.

This is not the meaning of love that Jesus is inviting us to enter into. As English speakers, we have the distinct disadvantage of a terribly imprecise language. Unlike many other languages, many English words can have lots of different meanings, and the word “love” is no exception to this rule. By commanding us to love our neighbors, Our Lord is asking us to have a true and active “concern for the well-being of others.” (Dictionary.com) This concern is not an emotion, like the feelings we might get when we hear about a death in a friend’s family. Instead, the concern that we are asked to show to our neighbor is a conscious choice to give of ourselves totally for the well-being of all we meet. The love that Our Lord commands of us is a conscious choice whether or not to have concern for the well-being of our brothers and sisters in the world.

While it might seem like enough to merely be concerned about those in need and maybe do something about it, Our Lord gives us the ultimate example of how this love should look. He challenges us, “No one has greater love than this, to lay down one’s life for one’s friends.” (Jn 15:13) This is the ultimate challenge, and the ultimate expression of true concern for well-being.

This total self-giving is the love that God shows for us. St. John tells us in the second reading, “In this way the love of God was revealed to us: God sent his only Son into the world so that we might have life through him.” (1 Jn 4:9) God is so concerned for our well-being that He was willing to send His own Son to us and allowed Him to die on the Cross to atone for our sins. This is what it truly means to love one another, to wish the well-being of others over ourselves.

This love for our neighbor is not something that we should limit to just those we like, or those who we might agree with. We are called to love all without partiality, as St. Peter describes the love of God in the first reading. This doesn’t mean that we will agree with everyone, nor does it mean that we’ll particularly like everyone, but we are still called to have this love, this concern for their well-being, for all.

Without St. Peter’s new understanding of God’s love that occurred at Cornelius’ house, it’s possible that we would not be Christians today. At first, the early Christians believed that Jesus came only as the savior of the Jewish people. Through God’s outpouring of the Holy Spirit on Cornelius and his companions, the Church quickly realized that Our Lord came to save all people and nations. Thus we can now receive the graces of salvation, regardless of ancestry.

God has shown us how to love through the death and resurrection of His Son. We need to take that example and pass on that love, that concern for others’ well-being, to the whole world.

Whenever we hear of Our Lord or the Blessed Virgin Mary speaking to someone, it’s never those who are in high position. It’s never the brilliant theologian who can teach on any subject under the sun. Nor is it the bishop who is held in high regard because of his position within the Church. No, those who have received the grace of legitimate private revelation from Our Lord are without exception those who are very humble.

The feast we’re celebrating today came from one such revelation. During the 1930’s, Our Lord revealed to Sr. Faustina Kowalska, a Polish nun, what we have come to know as the Divine Mercy. St. Faustina, canonized in the year 2000, came from a very humble background, and had received very little education. For this reason, she didn’t hold a lofty position within her convent, but spent her time as cook and gardener. It was to this humble religious sister that Our Lord chose to express the depth of His Divine Mercy.

Out of these revelations have come two devotions which I think many Catholics are familiar with. First is the image of Divine Mercy, a painting of Jesus with one hand touching His heart and the other raised in a blessing. From His heart are two rays, one red and the other white. In her diary, St. Faustina writes that Jesus explained that “the pale ray stands for the water which makes souls righteous.” These waters are the waters of baptism, by which all of us have entered into the merciful embrace of the Church. Our Lord continues to explain that “The red ray stands for the Blood which is the life of souls.” We receive this Blood when we receive the Eucharist. By this explanation, Our Lord shows us that we receive His Divine Mercy through our baptism and reception of the Blessed Sacrament in the Eucharist. (thedivinemercy.org)

The other devotion that many are familiar with, especially since many parishes have regular opportunities for communal recitation of this prayer, is the Divine Mercy Chaplet. Through this Chaplet, we extend the offering of the Eucharist, the offering of Our Lord’s Body, Blood, Soul, and Divinity, in intercession for the whole world. It’s a very simple devotion, prayed using a Rosary, but has great power. Our Lord promised that those who “recite it will receive great mercy at the hour of death.” Likewise, Our Lord promised that he will intercede on the behalf of someone who is dying if we pray the Chaplet in their presence. This is a devotion which all Catholics should be encouraged to pray on a regular basis. It is especially encouraged to be prayed at 3:00 PM, the “Hour of Great Mercy” during which Our Lord died on the Cross. (thedivinemercy.org)

This promise of Divine Mercy by Our Lord is not just mercy for us at the hour of our deaths, but is also an admonition to extend that mercy to others through the Corporal and Spiritual Works of Mercy. As Jesus tells the disciples in today’s Gospel passage, “As the Father has sent me, so I send you.” (Jn 20:21) Our Lord was sent to earth to bring the mercy of God to His people, and He now sends us to do the same. The Catechism of the Catholic Church lists the Corporal Works of Mercy as “feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead.” Likewise, the Spiritual Works of Mercy are instructing, advising, consoling, comforting […] forgiving, and bearing wrongs patiently.” Of course, prayer for the living and the dead is a vital Spiritual Work of Mercy. (CCC 2447) Through these works of mercy, we share with our neighbors the mercy which Our Lord has given to us. Our Lord sums this up by giving us three ways of practicing mercy to our neighbor: by deed, by word, and by prayer.

Lest we think we can get away without these works of mercy, He warns us that if we do not share His mercy, we will not receive that mercy on the day of judgment. This is a very stern warning by Our Lord, and one that we need to pay close attention. To repeat Our Lord’s words, “If a soul does not exercise mercy somehow or other, it will not obtain My mercy on the day of judgment.” (thedivinemercy.org)

On this feast of Divine Mercy, may we allow His mercy to come upon us and allow us to be sent as He sent His disciples.

When discussing literature or a movie, people frequently use the term “climax”, a point in the story in which the greatest amount of tension and struggle occurs. It’s also considered the high point in the story, and the rest of the story either builds up to the climax or concludes it. It can be said that Good Friday is beginning of the climax of the Scriptures, as the Old Testament and Our Lord’s ministry build up to this point in His life, and the remainder of the New Testament shows us the consequences of His death and resurrection.

The prophet Isaiah reminds us that Jesus came to take all the sins of humanity upon Himself and to suffer and die for those sins. All the pain and anguish that Our Lord undertook throughout his Passion and Death were to make atonement for sin. It’s popularly thought that Our Lord saw those sins as he prayed in the Garden before being betrayed, which is why He asked for the cup to pass. If that’s the case, it’s all the more amazing that He was willing to follow the Father’s will to His death.

Yet, He did embrace the Father’s will and allowed Himself to be Crucified. At Morning Prayer this morning, one of the Intercessions states, “on the Cross you embraced all time with your outstretched arms.” He bore the guilt of all the sins of humanity, and was made perfect through His suffering on the Cross. The Letter to the Hebrews reminds us that “when He was made perfect, He became the source of eternal salvation for all who obey Him.” (Heb. 5:9) With all our sins upon Him, His death was the final act which reopened the gates of Heaven to all humanity. Salvation is now open to each of us; we only have to obey Our Lord’s commands.

When we read the Scriptures as Christians, it’s easy to see striking parallels between the events described in the Old Testament and what we believe to have been revealed by Jesus in the establishment of the New Covenant. In fact, we believe that the Old Covenant was a preparation for the coming of Our Lord and points to Him, so it shouldn’t be a surprise that there is a direct parallel between the Passover in Egypt and the Eucharist which Jesus established before His death on the Cross.

For the Jewish people, the celebration of the Passover is the high point of the year, so much so that, as we see in the first reading, the month in which the Passover occurs is the first month in the traditional Jewish calendar. For those who are Jewish, Passover is not merely a time for celebrating something that happened thousands of years ago, but is renewed year after year. Through the blood of the sacrificed lamb smeared on the doorposts, the Israelite people were spared from the slavery of Egypt and the death which was brought down upon the Egyptian firstborn. To this day, the Passover represents the unique relationship that the Jewish people have with God in being the people He chose as His own.

As Christians, we also have a Passover celebration, but instead of partaking in a sacrificed lamb once a year, we partake in the Sacrifice of the Lamb of God through our celebration of the Eucharist. Every time the Sacrifice of the Mass is offered, we are not merely remembering Our Lord’s death on the Cross, but are once again a part of that Sacrifice, united with all those in the past, present, and future who participate in this Sacrifice. By the Blood of Our Lord, we are spared from the slavery to sin and death that all humanity suffers under, and unite ourselves to the New Passover by receiving the Body, Blood, Soul and Divinity of Our Lord in the form of bread and wine.

Just as the Passover from Egypt marked the Israelites as God’s Chosen People, our participation in the Eucharist also makes us part of the Chosen People of God. As members of God’s Chosen People, we follow Our Lord’s commandments, but also are called to follow His example. Before sacrificing Himself on the Cross, Jesus humbled Himself to serve His disciples by the most menial of tasks: washing their feet. We may not be comfortable with foot washing today, but it would have been worse in Jesus’ time. Most people wore very basic sandals and walked along dusty roads which had also been used by animals. Foot washing would have been essential upon arriving at a destination, but was reserved for lower servants, if the household had any.

By Our Lord washing the feet of the disciples, he showed that he was not only their master, but also came to serve. He challenged them to serve others as He served them; He also challenges us to do the same. Washing others’ feet may not have as much importance today, but it shows us that we need to be aware of opportunities to humbly enter into service of others, especially those we may consider less than ourselves. Our participation in the Eucharist should lead us to emulate Our Lord without concern for ourselves, and bring us to a greater concern for those who are less fortunate than we are.

When Our Lord entered into Jerusalem in the Gospel reading that we heard at the beginning of Mass, He was greeted by a great crowd that rejoiced and sang hymns of praise. Where were those people at the end of the week when Our Lord hung on the Cross? Many members of the crowd that were praising him at the beginning of the week may have been jeering and insulting him as He was treading through the streets of Jerusalem carrying His cross. They may have been a part of the crowd that had been riled up by the Jewish authorities to call for His death.

Why the change over only a week? They were looking for an Earthly king, a king who would lead the Jewish people out from the oppression of the Roman Empire. They were looking for a king who would establish a new kingdom of David, fighting the wars that needed to be fought and would lead the people into the glorious new Kingdom of Israel. They were looking for a great king who would become the next King David, conquering the enemies and uniting the people.

Was that the mission of Our Lord, to become an earthly king? No, it wasn’t. Our Lord did not come to Earth to find earthly honors and glory. He had all the honors and glory that he could ever want in heaven, and he willingly gave that up. He humbled himself and came to earth, becoming a human being just like any of us. St. Paul says it so eloquently in the second reading: “[He] did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming human likeness and found human in appearance.” (Phil. 2:6-7) In other words, He became one of us.

He lived a simple life here on earth. He preached, He taught, He led, He healed, He challenged, and in the end He died for our sins. He died in the most humiliating and painful way that the Roman Empire used: Crucifixion. Our Lord not only humbled himself to become human, but humbled himself again to be hoisted up on that Cross, to be treated like a common criminal. He was “obedient to the point of death, even death on a cross.” (Phil. 2:8)

He died as a common criminal, but that’s also where Our Lord got his greatest honor. St. Paul tells us that “God greatly exalted him and bestowed on him the name which is above every name.” (Phil. 2:9) When he was lifted up on the Cross and died there, his name became glorified to all the nations. To this day, Our Lord is known and praised throughout the world for the fact that he did die for our sins and that he is the Son of God. If he had been just an earthly king, his name would probably be just another footnote in the history books, just like the Caesars who ruled at the time that Our Lord lived.

Our Lord’s name is praised to the heavens because He humbled Himself and did the father’s will, even to His death. All of us are called to follow His example and be humbled to the father’s will. We are not called to seek earthly honors or submit ourselves to whatever the world tells us is the popular or relevant view. Instead, we are to find the Truth, as proclaimed by Our Lord Jesus Christ, and follow it. Sometimes the culture might agree, sometimes not. Either way, as Christians we are called to follow the Gospel proclaimed by Our Lord without compromise and without apology. May this celebration of Our Lord’s Passion give us the graces to follow His Gospel throughout our lives.

In the passage from the Letter to the Hebrews that we just heard, we are presented with one of the great ironies of Christianity. The letter states that “when [Our Lord] was made perfect, He because the source of eternal salvation for all who obey Him.” (Heb. 5:9) So when did Our Lord become perfect? He became perfect when He gave up His life on the Cross. He was glorified when He hung on the Cross, the most painful and humiliating form of punishment the Roman Empire ever used. He became perfect when he glorified the Father’s name through His sacrifice.

This is the great irony of Christianity. Those who are greatest in the Church are not those with the most money, the wealthiest in the Church. It’s not those with the most power in the Church. It’s not even those with the most authority in the Church. The greatest people in the Church, the ones we hold up as the examples to be followed, are the Saints, those men and women who humbled themselves and were willing to give of themselves for Christ. Those who are given as the highest examples for us to emulate, the martyrs, were willing to give up their lives for their faith in Christ. People who would use the Church as a vehicle for gaining power and authority are often quickly forgotten, brushed away as another unpleasant aspect in the Church’s history.

This reversal of importance within the Church causes no end of confusion to those who are firmly entrenched in the world. They can’t understand how Catholics can celebrate someone like Mother Teresa, who was very poor and humble. Someone might say, “Why is she so important? All she did was take care of a bunch of poor people. She didn’t do anything that mattered.” They can’t understand how we can respect and want to emulate someone like her, while refusing to listen to celebrities and politicians who have the power and prestige that the media grants them.

Those who are entrenched in the world can’t see why we would shun wealth, power, and authority to live a humble life. They can’t see that when we cling to this life to the exclusion of anything and anyone else, we lose in the long run. In fact, Our Lord tells us in our Gospel passage today who will have eternal life. “Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life.” (Jn 12:25)

As Christians, we are not to use this life it’s own sake. We are not to hang on to our life in this world merely to get the most out of it, but we are to live the most out of this life for Christ’s sake, for the sake of the Kingdom. We are to live for ourselves to grow closer to Him and to bring others with us through our living out the Gospel.

Jesus tells us that “whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.” (Jn 12:26) As Christians, we are called to follow Our Lord’s example. Our Lord went around preaching the Gospel, lifting up those who were lowly, those who sick; who were poor and downtrodden; who were looked down upon by the culture. He lifted them up, and brought them to the Kingdom.

That’s what we’re called to do as Christians. We’re all called to follow that example, to humble ourselves and give of ourselves for the service of the Kingdom, to help spread the Good News of Christ throughout the world and to bring others to know and love Him. This Good News was given to us by Our Lord, and is why He died on the Cross. He tells us, “When I am lifted up from the earth, I will draw everyone to myself.” (Jn 12:32)

Jesus suffered and died so that we might gain eternal life. May we live that message, and bring others into His Kingdom.

Throughout the history of the Old Testament, the Israelite nation kept falling into a regular pattern caused by sin. First, they fall into sin and ignore the warnings of the prophets sent by God to turn away from those sins. In the case we heard this morning, the people of Judah were falling away from the worship of God the Father and were instead turning towards the false gods of those tribes that surrounded them, including offering sacrifices to those false gods within the temple in Jerusalem. God regularly sent prophets to warn the people against worship of false gods, but the prophets were mocked or ignored, and the people continued their false worship.

Because the people were continuing their worship of false gods, punishment, the second stage of the cycle of sin, comes upon them. Judah is conquered by the Babylonians, who take many Jews into captivity and disperse them throughout the Babylonian Empire. Now, God’s promised people are no longer within the Promised Land, but are forced to live within a foreign nation.

Finally, after many years, this exile from the Promised Land leads the Jews to repent of their sins, the third stage in this cycle. They express sorrow for their sins and God forgives them, allowing them to return to the Promised Land once again and rebuild the temple which was destroyed by the Babylonians. They’re back in right relationship with God until the next cycle of sin starts up again.

While God permitted this cycle of sin to work within the people of Israel, it wasn’t His plan for His people. Instead, He wants all of humanity to be in union with Him throughout all eternity, and doesn’t want sin to get between us and Him, so He sent His Son to die for our sins. Sin leads to condemnation, but Our Lord’s death on the Cross put an end to the condemnation and opened the gates of Heaven to us. Just as the Israelites were healed from the poisonous bite of snakes by looking at the bronze serpent that Moses raised up in the desert, Our Lord’s death on the Cross heals us from the poisonous bite of sin in our lives. He broke the cycle that sin holds on our lives, and now we can receive the eternal life that has been promised to us.

St. Paul makes it clear that we do not receive this salvation because we’re “good people”, because we are sinful people in need of redemption. Salvation is not something that we can work towards as if it was a promotion or pay raise that we might receive at a job for working hard. Instead, St. Paul tells us “by grace you have been saved through faith, and this is not from you; it is the gift of God”. (Eph. 2:8) In the Catechism of the Catholic Church, faith is defined as, “[belief] in God and [belief in] all that He has said and revealed to us, and that Holy Church proposes for our belief, because He is truth itself.” (CCC 1814) This faith is a gift from God, and we need to be open to that gift.

The Catechism continues by reminding us that faith apart from the other theological virtues, hope and charity, “does not fully unite the believer to Christ.” (CCC 1815) The salvation that God offers to us, the eternal life that we hope for, is not something that we’re entitled to, not something that is automatic. In order to receive this salvation, we must allow our faith in God to be an active faith and to allow it to show through in our lives. When we allow our faith to be united with the virtue of hope, desiring the kingdom of heaven and eternal life for happiness (CCC 1817), and the virtue of charity, loving God above all things for his sake and loving our neighbor as ourselves (CCC 1822), we will be united with Christ and be open to the gift of salvation.

We need to be careful, as St. Paul also reminds us that this salvation “is not from works, so no one may boast.” (Eph. 2:9) A common mistake made by both Catholics and non-Catholics alike is assuming that the Church teaches “working your way to Heaven.” This is not a part of Church teaching, and never has been. Instead, as I said earlier, the faith we have must be an active faith, that is a faith which shows itself through the good works that we perform, but those works must lead from our faith in God. We cannot do work to achieve salvation, as salvation comes through faith, but our faith must lead us to do good for others.

As we journey through life, we need to allow the three theological virtues, faith, hope, and charity to work in and through us. May we live these virtues and be drawn into the salvation Our Lord promises us.

In our second reading, St. Paul lays out for us one of the great mysteries of the faith. How can Our Lord’s death on the Cross be both a sign of faith in God and part of His wisdom? When we understand this mystery, we can see how our suffering on Earth can share in Our Lord’s suffering on the Cross.

When we read through the Gospels, we see many who come to Our Lord looking for signs and miracles. In fact, today’s passage tells us that “many began to believe in his name when they saw the signs he was doing.” They believed that if He could perform these great signs of healing, He had to be a prophet from God.

Even those Jews who were in the Temple agreed with this view. When Our Lord chased out the moneychangers and those who were selling the animals for the Temple sacrifices, the Temple authorities demanded a sign from Jesus to show that He was doing this on God’s authority and not His own. Our Lord gave them a sign, but not one they expected: his death and resurrection. If Jesus was the Messiah – the anointed one of God – as some claimed, he would become a great earthly king who chased out the oppressing Romans and was ruling over a renewed Kingdom of Israel, instead of suffering and dying on a Cross.

For the Greeks, Our Lord’s death on the Cross presented a difficulty as well. Greek culture at the time treasured logic and philosophy. It would not have been uncommon to hear the latest philosophic thought being discussed in the marketplace, much as we might discuss the results of the basketball game or stock market.

For those who loved philosophy, to preach a great king who performed miracles, but was not recognized by His people and killed in the most brutal manner possible would have been ridiculous. Dying for your beliefs was considered an act of heroism, as Socrates was held up as a hero for boldly defending his philosophy to his death. In contrast, Our Lord did not die boldly proclaiming His teachings, but suffered and died humbly without even defending Himself to Pontius Pilate when the opportunity arose. As St. Paul mentions, following this philosophy would have been foolishness.

Just as the Greeks viewed Our Lord’s suffering and death on the Cross as foolishness, we live in a culture that views any kind of suffering as foolish. There are many around us who want to live life without any pain and suffering. Obviously, developing tools and inventions that make our lives simpler is not a bad thing. Likewise, developing medications that control pain is a good and worthy goal.

The problem arises when we want to eliminate all pain and suffering. A phrase that is becoming more and more common in medical circles is “quality of life”. Exactly what it looks like to have a high quality of life is up for debate, but there are many who think we need to measure our lives by this standard. For those whose quality of life is impaired, some want to offer “death with dignity”, also known as euthanasia, but more commonly known as physician assisted suicide. If you have too much pain, or if you have a terminal illness that will cause extreme amounts of pain, you can ask for a physician to provide a prescription that will end your life on your schedule. There is concern that euthanasia will become legal here in Montana due to a judicial decision a few months ago. This decision is currently on appeal, but is something that could be upheld.

The willingness to promote euthanasia is a sign that our culture denies any redemptive aspect to suffering. When we suffer from pain or illness, or for any other reason, we can offer that pain to be joined with the suffering that Our Lord experienced on the Cross. This suffering, even as small as the pain from stubbing your toe on a table leg, can be used to atone for our sins and the sins of others. If you’ve ever heard or used the very Catholic phrase “Offer it up”, it comes from our belief in redemptive suffering. Our culture doesn’t recognize any value to suffering, and can only see suffering as an impediment to our quality of life.

As Christians, we do believe that there is a redemptive aspect to our suffering, and that we are to offer up our suffering to be united with Our Lord’s suffering on the Cross. We are also called to defend life, even if that life may not be viewed as “quality”.

Those who follow along with the readings may have noticed that we didn’t hear the normal readings for Year B, which we might have expected, but rather went to the readings for Year A. We’re doing this as part of the Rite of Christian Initiation, as today we begin the Scrutinies. This year, we have the great privilege of welcoming 8(?) new members into the Church.

As part of this RCIA process, the elect are asked to undergo the Scrutinies. While the term “scrutiny” is frequently used as something done to a person, like being watched by a supervisor, we understand that the Scrutinies are rites of self-searching and repentance on a spiritual level. Through these Scrutinies, the elect are to learn a process that we’re all challenged to undergo on a daily basis. First, the elect are challenged to find and uncover all that is week, defective, and sinful within their souls. Secondly, they are tasked to discover and strengthen all that is upright, strong and good within themselves. These tasks are not something that should be done once, but are something all of us should do on a daily basis throughout our entire lives. We’re all called to find the bad and strengthen the good that is within us.

This week, we are beginning the process of the three Scrutinies, which will continue for two more Saturday evenings. We do these Scrutinies so that the elect and those of us who are already members of the Church may realize the power sin has on us and increase our desire for salvation. These Scrutinies are not only for the elect, but to remind us as well.

Tonight, with the first Scrutiny, we are given the Gospel passage about the Samaritan woman at the well. This woman came to look for physical water, but found the spiritual water that she was thirsting for. This woman, who was living in a sinful relationship, found the cure for her thirst through Our Lord.

All of us have a thirst, a desire for something greater than us. We know that there is something more than what we can experience with our senses, and we desire it. Sin promises us that it will fulfill that thirst, and often will quench it initially, but later makes us all the more thirsty. Much like a sugary drink that seems to fill our earthly thirst but actually drys us out, sin worsens our thirst instead of reducing it.

When speaking to the Samaritan woman, Our Lord promises her that He is the living water that will quench her thirst. This thirst is not the physical thirst that water fulfills, but is the desire to be united with God. When we turn away from sin and place our trust in Jesus, we will receive this living water which will quench our spiritual thirst.

When we try to fulfill our spiritual thirst through sin, we find that it fails to satisfy that thirst, but following Our Lord satisfies it more than we can imagine.

Within Christianity, there are a great many mysteries about God that we cannot explain, but have to accept through our faith. Our Gospel today contains one of those mysteries, how Our Lord can be both fully human and fully divine.

We see a scene in the Gospel which should be very familiar to each of us. After explaining to His Apostles that He is to suffer and die on the Cross, Jesus takes three of them, Peter, James, and John, up Mount Tabor in the region of Galilee. There, he is changed, and becomes as bright as the sun. At the same time, two of the greatest figures in Jewish history appear and begin to converse with him. Elijah, considered one of the greatest of the prophets, and Moses, who gave the law which dictated Jewish practices both in their daily lives and in their religious observances.

Through this transfiguration, this change in Our Lord’s appearance, Jesus showed His Apostles that He was more than just a wise human teacher. His man, whom the Apostles spent most of their time following, was also the Son of God! He was not only a Son by adoption, but fully the Son of God by nature. Jesus, this rabbi from Galilee is both fully human and fully divine.

As far as mysteries go with in Christianity, this is one of the most difficult to understand. How can one person, Jesus, be both fully human and fully divine? Many heresies have surrounded what has been revealed to us by God about the relationship of the divinity and humanity of Jesus. Was he two persons, one human and one divine? How about half-human, half-divine? The short answer is no to both questions. No, he wasn’t two persons and he wasn’t half-human, half-divine.

In a way of explaining how this works, there is a ritual which priests perform at every Mass, without exception. After pouring the wine into the chalice, the priest takes water and pours just a little drop into one of the chalices saying, “By the mystery of this water and wine, may we come to share in the divinity of Christ who humbled himself to share in our humanity.” From that point, the water can no longer be removed from the chalice, as it has completely mixed in with the wine. Even boiling will not separate just that drop from the rest of the wine, as it would boil off with the water that is naturally within the wine. You still will not be able to remove just that drop of water.

In the same way, the human nature of Jesus is completely inseparable from His divine nature. Within the Creed that we profess at Mass, we say that He is “one in being with the Father”, and that He “came down from Heaven and became man”. He was not an apparition that appeared to be human but was fully divine, as one classic heresy put it. He also was not a created being that was adopted by God from the beginning. The Council of Chalcedon declared in 451 that Jesus was fully human and fully divine “without confusion and without change, without division and without separation”. To put this in simpler language, Jesus wasn’t schizophrenic. He wasn’t a human who was adopted and made fully divine by God. He wasn’t made up of two persons, one human, the other divine. He also wasn’t a half-human, half-divine hybrid.

This might seem like making extremely fine distinctions, but it has grave consequences when considering Our Lord’s Sacrifice on the Cross. Abraham was willing to sacrifice Isaac in obedience to God’s promise, but this sacrifice would only affect Abraham and no one else. By Jesus being fully divine and fully human, He was able to take on the sins and nature of all humanity. A classic formulation in theology is, “That which is not assumed is not redeemed.” If Our Lord would not have taken on the fullness of humanity, He would not be able to redeem all of humanity and its sins.

This was just the tip of the iceberg of what theologians have come up with surrounding Jesus being fully human and fully divine. Even with all that these theologians have learned about Our Lord, we still are no closer to understanding what this truly means than the Apostles were when standing on Mount Tabor watching the transfigured Jesus speaking to Elijah and Moses. We just have to take this mystery which has been revealed to us as a matter of faith.