On the Feast of Saint John

JOHN

Son of Zebedee. Fisherman. Brother of Saint James the Great, and called one of the Sons of Thunder. Disciple of Saint John the Baptist. Friend of Saint Peter. Called by Jesus during the 1st year of His ministry, and traveled everywhere with Him, becoming so close as to be known as the beloved disciple. Took part in the Last Supper. The only one of the Twelve not to forsake the Savior in the hour of His Passion, standing at the foot of the cross. Made guardian of Our Lady by Jesus, he took her into his home. Upon hearing of the Resurrection, he was the first to reach the tomb; when he met the risen Lord at the lake of Tiberias, he was the first to recognize Him.

During the era of the new Church, he worked in Jerusalem and at Ephesus. During Jesus' ministry, he tried to block a Samaritan from their group, but Jesus explained the open nature of the new Way, and he worked on that principle to found churches in Asia Minor and baptizing converts in Samaria. Imprisoned with Peter for preaching after Pentecost. Responsible for inspiring the author of the fourth Gospel, three Epistles, and possibly the Book of Revelation. Survived all his fellow apostles.

John is perhaps one of apostles we know most about. He is present at pivotal events in the Gospel. He is one of the first to be called, he is present at the transfiguration, he sat at the place of honor at the Last Supper, he is present at the crucifixion, and is the first to arrive at the tomb (yet humbly recognizes his place in the pecking order and let's Peter be the first to enter). John is a well developed Gospel character. Astonishingly, John is also the youngest of the disciples. Tradition puts him at fourteen or fifteen. There is no doubt that he is important!

In speaking about John, Fr. Ron Roheiser remembers John's place at the Last Supper. John is to said to have leaned on the chest of Jesus. Imagine being John at that moment with one's ear listening to the beating heart of love itself! With one's ear in tune to the beat of his heart, one cannot help but be transformed and the only possible outcome is that one's view of the world and of life begins to rhyme with that of Jesus. - R.U.

Merry Christmas!

Long lay the world in sin and error pining,
Till He appear'd and the soul felt its worth.

O Holy Night Lyrics

Pope's Message to the City of Rome and to the World

Today at noon Pope BXVI delivered his Christmas Message from the center balcony of St. Peter's Basilica. His message was addressed to the "city of Rome and to the world"- it is from this phrase that the Pontinff's message takes its name: Urbi et Orbi.

Below is the complete text:

"A holy day has dawned upon us.Come you nations and adore the Lord.Today a great light has come upon the earth."(Day Mass of Christmas, Gospel Acclamation) Dear Brothers and Sisters! "A holy day has dawned upon us." A day of great hope: today the Saviour of mankind is born. The birth of a child normally brings a light of hope to those who are waiting anxiously. When Jesus was born in the stable at Bethlehem, a "great light" appeared on earth; a great hope entered the hearts of those who awaited him: in the words of today’s Christmas liturgy, "lux magna". Admittedly it was not "great" in the manner of this world, because the first to see it were only Mary, Joseph and some shepherds, then the Magi, the old man Simeon, the prophetess Anna: those whom God had chosen. Yet, in the shadows and silence of that holy night, a great and inextinguishable light shone forth for every man; the great hope that brings happiness entered into the world: "the Word was made flesh and we saw his glory" (Jn 1:14)."God is light", says Saint John, "and in him is no darkness at all" (1 Jn 1:5). In the Book of Genesis we read that when the universe was created, "the earth was without form and void, and darkness was upon the face of the deep." "God said, ‘Let there be light’; and there was light." (Gen 1:2-3). The creative
Word of God – Dabar in Hebrew, Verbum in Latin, Logos in Greek – is Light, the source of life. All things were made through the Logos, not one thing had its being but through him (cf. Jn 1:3). That is why all creatures are fundamentally good and bear within themselves the stamp of God, a spark of his light. Nevertheless, when Jesus was born of the Virgin Mary, the Light himself came into the world: in the words of the Creed, "God from God, Light from Light". In Jesus, God assumed what he was not, while remaining what he was: "omnipotence entered an infant’s body and did not cease to govern the universe" (cf. Saint Augustine, Sermo 184, No. 1 on Christmas). The Creator of man became man in order to bring peace to the world. For this reason, during Christmas night, the hosts of angels sing: "Glory to God in the highest, and peace on earth to those whom he loves" (Lk 2:14)."Today a great light has come upon the earth". The Light of Christ is the bearer of peace. At Midnight Mass, the Eucharistic
liturgy begins with this very chant: "Today true peace has come down to us from heaven" (Entrance Antiphon). Indeed, it is only the "great" light manifested in Christ that can give "true" peace to men: that is why every generation is called to welcome it, to welcome the God who in Bethlehem became one of us. This is Christmas – the historical event and the mystery of love, which for more than two thousand years has spoken to men and women of every era and every place. It is the holy day on which the "great light" of Christ shines forth, bearing peace! Certainly, if we are to recognize it, if we are to receive it, faith is needed and humility is needed. The humility of Mary, who believed in the word of the Lord and, bending low over the manger, was the first to adore the fruit of her womb; the humility of Joseph, the just man, who had the courage of faith and preferred to obey God rather than to protect his own reputation; the humility of the shepherds, the poor and anonymous shepherds, who received the proclamation of the heavenly messenger and hastened towards the stable, where they found the new-born child and worshipped him, full of astonishment, praising God (cf. Lk 2:15-20). The little ones, the poor in spirit: they are the key figures of Christmas, in the past and in the present; they have always been the key figures of God’s history, the indefatigable builders of his Kingdom of justice, love and peace.In the silence of that night in Bethlehem, Jesus was born and lovingly welcomed. And now, on this Christmas Day, when the joyful news of his saving birth continues to resound, who is ready to open the doors of his heart to the holy child? Men and women of this modern age, Christ comes also to us
bringing his light, he comes also to us granting peace! But who is watching, in the night of doubt and uncertainty, with a vigilant, praying heart? Who is waiting for the dawn of the new day, keeping alight the flame of faith? Who has time to listen to his word and to become enfolded and entranced by his love? Yes! His message of peace is for everyone; he comes to offer himself to all people as sure hope for salvation. Finally, may the light of Christ, which comes to enlighten every human being, shine forth and bring consolation to those who live in the darkness of poverty, injustice and war; to those who are still denied their legitimate aspirations for a more secure existence, for health, education, stable employment, for fuller participation in civil and political responsibilities, free from oppression and protected from conditions that offend against human dignity. It is the most vulnerable members of society – women, children, the elderly – who are so often the victims of brutal armed conflicts, terrorism and violence of every kind, which inflict such terrible sufferings on entire populations. At the same time, ethnic, religious and political tensions, instability, rivalry, disagreements, and all forms of injustice and discrimination are destroying the internal fabric of many countries and embittering international relations. Throughout the world the number of migrants, refugees and evacuees is also increasing because of frequent natural disasters, often caused by alarming environmental upheavals.

On this day of peace, my thoughts turn especially to those places where the grim sound of arms continues to reverberate; to the tortured regions of Darfur, Somalia, the north of the Democratic Republic of Congo, the border between Eritrea and Ethiopia; to the whole of the Middle East - especially Iraq, Lebanon and the Holy Land; to Afghanistan, Pakistan and Sri Lanka, to the Balkans and to many other crisis situations that unfortunately are frequently forgotten. May the Child Jesus bring relief to those who are suffering and may he bestow upon political leaders the wisdom and courage to seek and find humane, just and lasting solutions. To the thirst for meaning and value so characteristic of today’s world, to the search for prosperity and peace that marks the lives of all mankind, to the hopes of the poor: Christ – true God and true Man – responds with his Nativity. Neither individuals nor nations should be afraid to recognize and welcome him: with Him "a shining light" brightens the horizon of humanity; in him "a holy day" dawns that knows no sunset. May this Christmas truly be for all people a day of joy, hope and peace!"Come you nations and adore the Lord." With Mary, Joseph and the shepherds, with the Magi and the countless host of humble worshippers of the new-born Child, who down the centuries have welcomed the mystery of Christmas, let us too, brothers and sisters from every continent, allow the light of this day to spread everywhere: may it enter our hearts, may it brighten and warm our homes, may it bring serenity and hope to our cities, and may it give peace to the world. This is my earnest wish for you who are listening. A wish that grows into a humble and trustful prayer to the Child Jesus, that his light will dispel all darkness from your lives and fill you with love and peace. May the Lord, who has made his merciful face to shine in Christ, fill you with his happiness and make you messengers of his goodness. Happy Christmas!

Christmas at the Vatican

Below is the full text of Pope Benedict's Homily from the Midnight Mass at the Vatican:

Dear Brothers and Sisters,“The time came for Mary to be delivered. And she gave birth to her first-born son and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn” (Lk 2:6f.). These words touch our hearts every time we hear them. This was the moment that the angel had foretold at Nazareth: “you will bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High” (Lk 1:31). This was the moment that Israel had been awaiting for centuries, through many dark hours – the moment that all mankind was somehow awaiting, in terms as yet ill-defined: when God would take care of us, when he would step outside his concealment, when the world would be saved and God would renew all things. We can imagine the kind of interior preparation, the kind of love with which Mary approached that hour. The brief phrase: “She wrapped him in swaddling clothes” allows us to glimpse something of the holy joy and the silent zeal of that preparation. The swaddling clothes were ready, so that the child could be given a fitting welcome. Yet there is no room at the inn. In some way, mankind is awaiting God, waiting for him to draw near. But when the moment comes, there is no room for him. Man is so preoccupied with himself, he has such urgent need of all the space and all the time for his own things, that nothing remains for others – for his neighbour, for the poor, for God. And the richer men become, the more they fill up all the space by themselves. And the less room there is for others.Saint John, in his Gospel, went to the heart of the matter, giving added depth to Saint Luke’s brief account of the situation in Bethlehem: “He came to his own home, and his own people received him not” (Jn 1:11). This refers first and foremost to Bethlehem: the Son of David comes to his own city, but has to be born in a stable, because there is no room for him at the inn. Then it refers to Israel: the one who is sent comes among his own, but they do not want him. And truly, it refers to all mankind: he through whom the world was made, the primordial Creator-Word, enters into the world, but he is not listened to, he is not received.These words refer ultimately to us, to each individual and to society as a whole. Do we have time for our neighbour who is in need of a word from us, from me, or in need of my affection? For the sufferer who is in need of help? For the fugitive or the refugee who is seeking asylum? Do we have time and space for God? Can he enter into our lives? Does he find room in us, or have we occupied all the available space in our thoughts, our actions, our lives for ourselves?

Thank God, this negative detail is not the only one, nor the last one that we find in the Gospel. Just as in Luke we encounter the maternal love of Mary and the fidelity of Saint Joseph, the vigilance of the shepherds and their great joy, just as in Matthew we encounter the visit of the wise men, come from afar, so too John says to us: “To all who received him, he gave power to become children of God” (Jn 1:12). There are those who receive him, and thus, beginning with the stable, with the outside, there grows silently the new house, the new city, the new world. The message of Christmas makes us recognize the darkness of a closed world, and thereby no doubt illustrates a reality that we see daily. Yet it also tells us that God does not allow himself to be shut out. He finds a space, even if it means entering through the stable; there are people who see his light and pass it on. Through the word of the Gospel, the angel also speaks to us, and in the sacred liturgy the light of the Redeemer enters our lives. Whether we are shepherds or “wise men” – the light and its message call us to set out, to leave the narrow circle of our desires and interests, to go out to meet the Lord and worship him. We worship him by opening the world to truth, to good, to Christ, to the service of those who are marginalized and in whom he awaits us.In some Christmas scenes from the late Middle Ages and the early modern period, the stable is depicted as a crumbling palace. It is still possible to recognize its former splendour, but now it has become a ruin, the walls are falling down – in fact, it has become a stable. Although it lacks any historical basis, this metaphorical interpretation nevertheless expresses something of the truth that is hidden in the mystery of Christmas. David’s throne, which had been promised to last for ever, stands empty. Others rule over the Holy Land. Joseph, the descendant of David, is a simple artisan; the palace, in fact, has become a hovel. David himself had begun life as a shepherd. When Samuel sought him out in order to anoint him, it seemed impossible and absurd that a shepherd-boy such as he could become the bearer of the promise of Israel. In the stable of Bethlehem, the very town where it had all begun, the Davidic kingship started again in a new way – in that child wrapped in swaddling clothes and laid in a manger. The new throne from which this David will draw the world to himself is the Cross. The new throne – the Cross – corresponds to the new beginning in the stable. Yet this is exactly how the true Davidic palace, the true kingship is being built. This new palace is so different from what people imagine a palace and royal power ought to be like. It is the community of those who allow themselves to be drawn by Christ’s love and so become one body with him, a new humanity. The power that comes from the Cross, the power of self-giving goodness – this is the true kingship. The stable becomes a palace – and setting out from this starting-point, Jesus builds the great new community, whose key-word the angels sing at the hour of his birth: “Glory to God in the highest, and peace on earth to those whom he loves” – those who place their will in his, in this way becoming men of God, new men, a new world.

Gregory of Nyssa, in his Christmas homilies, developed the same vision setting out from the Christmas message in the Gospel of John: "He pitched his tent among us” (Jn 1:14). Gregory applies this passage about the tent to the tent of our body, which has become worn out and weak, exposed everywhere to pain and suffering. And he applies it to the whole universe, torn and disfigured by sin. What would he say if he could see the state of the world today, through the abuse of energy and its selfish and reckless exploitation? Anselm of Canterbury, in an almost prophetic way, once described a vision of what we witness today in a polluted world whose future is at risk: “Everything was as if dead, and had lost its dignity, having been made for the service of those who praise God. The elements of the world were oppressed, they had lost their splendour because of the abuse of those who enslaved them for their idols,
for whom they had not been created” (PL 158, 955f.). Thus, according to Gregory’s vision, the stable in the Christmas message represents the ill-treated world. What Christ rebuilds is no ordinary palace. He came to restore beauty and dignity to creation, to the universe: this is what began at Christmas and makes the angels rejoice. The Earth is restored to good order by virtue of the fact that it is opened up to God, it obtains its true light anew, and in the harmony between human will and divine will, in the unification of height and depth, it regains its beauty and dignity. Thus Christmas is a feast of restored creation. It is in this context that the Fathers interpret the song of the angels on that holy night: it is an expression of joy over the fact that the height and the depth, Heaven and Earth, are once more united; that man is again united to God. According to the Fathers, part of the angels’ Christmas song is the fact that now angels and men can sing together and in this way the beauty of the universe is expressed in the beauty of the song of praise. Liturgical song – still according to the Fathers – possesses its own peculiar dignity through the fact that it is sung together with the celestial choirs. It is the encounter with Jesus Christ that makes us capable of hearing the song of the angels, thus creating the real music that fades away when we lose this singing-with and hearing-with. In the stable at Bethlehem, Heaven and Earth meet. Heaven has come down to Earth. For this reason, a light shines from the stable for all times; for this reason joy is enkindled there; for this reason song is born there. At the end of our Christmas meditation I should like to quote a remarkable passage from Saint Augustine.Interpreting the invocation in the Lord’s Prayer: “Our Father who art in Heaven”, he asks: what is this – Heaven? And where is Heaven? Then comes a surprising response: “… who art in Heaven – that means: in the saints and in the just. Yes, the heavens are the highest bodies in the universe, but they are still bodies, which cannot exist except in a given location. Yet if we believe that God is located in the heavens, meaning in the highest parts of the world, then the birds would be more fortunate than we, since they would live closer to God. Yet it is not written: ‘The Lord is close to those who dwell on the heights or on the mountains’, but rather: ‘the Lord is close to the brokenhearted’ (Ps 34:18[33:19]), an expression which refers to humility. Just as the sinner is called ‘Earth’, so by contrast the just man can be called ‘Heaven’” (Sermo in monte II 5, 17). Heaven does not belong to the geography of space, but to the geography of the heart. And the heart of God, during the Holy Night, stooped down to the stable: the humility of God is Heaven. And if we approach this humility, then we touch Heaven. Then the Earth too is made new. With the humility of the shepherds, let us set out, during this Holy Night, towards the
Child in the stable! Let us touch God’s humility, God’s heart! Then his joy will touch us and will make the world more radiant. Amen.