The Unending Gift

I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you. (John 16:7)

Why did Christ consider his absence so important? Couldn’t Jesus Christ and the Holy Spirit, joined from all eternity with the Father, co-exist on this earth, even with us?

Abba, Father!
Though he was leaving, Jesus did assure us that he would not leave us orphans.

Ah, that word! I understand “orphan” very well, having lost my father before the age when I might have remembered him. Richard Rohr, in an interview, referred to the prevalence of “father hunger” among men doing time in prisons. The apostle Philip asked Jesus, “Just show us the Father; that will be enough.” Even though Philip had lived with Jesus for all that time, he didn’t realize that he was already seeing the Father in the Person of his Teacher who always lived in the presence of his Father:

The one who sent me is with me. He has not left me alone, because I always do what is pleasing to him. (John 8:29)

Reaching for the Eternal
One possible explanation for Christ insisting on the need for his absence  is that we must learn to stretch our spiritual capacity by reaching for the very soul of God, almost on our own. Jesus would physically leave but not abandon us, as he 
then lavished the Holy Spirit upon us.

“Absence makes the heart grow fonder,” says the old proverb. This statement might be true in Harlequin romances, but not in real life. Absence makes the heart hurt. And well Jesus knew this, and emphasized how much we need to reach out to the Holy Spirit, detaching ourselves little by little from all that is not Spirit, thus preparing to become true children of the heavenly Father.

Our vision, like Philip’s needs to extend beyond the physical, beyond the absence, beyond that empty space that we think is nothingness, reaching ultimately to that world beyond, into the “kingdom that is not of this world.”

Sometimes referred to as the “forgotten” person of the Trinity, we come to realize the importance of the Spirit in how Jesus refers to Him, especially in the Gospel of John. Here Jesus names the Spirit Comforter, Advocate, Paraclete. The Spirit is the One who will stand by us always, to enlighten and strengthen  us, to appeal to the Father on our behalf, and to speak for us in our clumsy efforts at prayer (see Romans 8:14-17).

The Unending Gift
St. Paul tells the Ephesians that we have been “sealed with the promised holy Spirit, which is the first installment of our inheritance toward redemption as God’s possession.”  (Eph. 1:13b-14a) “Sealed”: fixed, glued to the Spirit, 
never to be separated from God (despite Christ’s apparent absence). We have been given the Spirit and with this, an everlasting legacy as God’s children, adopted through our brotherhood with Christ.

For those who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, “Abba, Father!” The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ. (Romans 8:14-17)

Therefore, from this season on, we do not need to sing the hymn “Come, Holy Ghost.” The Holy Spirit is already overflowing within us. All we have to do is to recognize and accept the Spirit of Christ and the Father, so that we may receive with joy the gift of our unending adoption into the Trinity. 

We don’t need to understand the Trinity. We only need to bask in it.

Trinity 1

Renaming the Feast

And the Word was made flesh and dwelt among us..

On the 25th of March, we observed the solemn feast of the Annunciation.

Somehow, for as long as I can remember, I have only thought of this date as the feast of the of the Incarnation.  (Please blame my language teachers for my being picky about words.)

Certainly, observing the feast as Annunciation is of great importance. The Gospel for Mass on that day is taken from Luke and recounts the stunning appearance of the angel Gabriel to the young and holy maiden Mary. He does indeed make an announcement to her, hence Annunciation. What he announces is that she will conceive and bear a son who will be called Son of the Most High. The church has consistently taught that Mary’s “Yes” was required, though clearly Gabriel did not ask a question but made a statement to which she consented. And we thank God that she did.

Yet, we bow during the Creed as we assent to the Word made flesh, and not to the announcement. And though both occur at practically the same moment, there is a difference.

So what’s the issue?

Simply that it seems to me that the event is more important than the announcement of it. Just as being at a winning game is better than reading about it later. And what is the Event?

The Incarnation is as astonishing an event as the Resurrection. Naming the feast Incarnation  emphasizes how deep is God’s love, that He would join the human race and become one of us in the flesh.

Throughout the Hebrew scriptures, God is always described as working side by side with his people, present with them through hardships: hunger, foreign domination, slavery, floods, and all manner of evils as well as successes. But never is God seen or heard except under cover, so to speak, as in a cloud or in a soft whispering sound. Then, in the fullness of time, Jesus was born humanly into the world as the son of Mary and Son of God so that we could witness him with our own eyes and ears.

The enfleshment of God in the person of Jesus of Nazareth is a phenomenal event and a deep mystery. We can easily understand God’s enduring spiritual presence with the chosen people, but that he should become one of us? That he would live like us? Be tired like us? Work at a job like us? Deal with difficult people like us? Be rejected like us? Indeed. Like us in all ways except sin.

St. Athanasius (d. 373 AD) is famously quoted for having given us the reason for the Incarnation: “God became man so that man might become god.”  Another astounding statement! We are told, however, that whereas Jesus is God by nature, we are enabled to become “god” or “god-like” by participation. By our relationship to God through Jesus our Brother and with the grace-filled help of the Holy Spirit, we become children of God.

By his example Jesus taught us how to be reborn in the spirit as children of God and as God’s image here on earth. He refers to God as our Father — his and mine and yours. His teachings and example show us how we can enter the Kingdom of God — partially now, fully in the next life. Christ tells us to be holy as our heavenly Father is holy. He constantly strives to quiet our fears and guilty feelings about not being good enough to be called God’s children, when this is exactly why God made us in the first place.

With all due respect, I feel bound to put the fact of the Incarnation in first place over Gabriel’s Announcement. John’s first letter emphasizes the reality of God’s Son becoming human and our status as God’s children. As I gave John the first word in this meditation, I also give him the last. (1 John 1:1; 3:2)

“The Word was made flesh.
What was from the beginning,
what we have heard,
what we have seen with our eyes,
what we looked upon
and touched with our hands
concerns the Word of life. …
 “Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is.”  

Hymn to the Word Incarnate, by Gabriel Fauré
Poem by Jean Racine, trans. RPK

O Word, equal to the Almighty, our only hope,
Eternal day of both Earth and Heaven;
We break the silence of this peaceful night:
Divine Saviour, cast your gaze on us!

Spread over us the fire of your mighty grace
So that all Hell might flee, hearing your voice.
Awaken the sleep of this languishing soul
Which so easily forgets your laws!

O Christ, be kind to your faithful people
Now gathered to bless you.
Welcome the hymns we offer to your immortal glory,
And may they return to us, filled with your grace!