The Dominican friar, Blessed Humbert of Romans O.P. once said "First the bow is bent in study, then the arrow is released in preaching..." These are the sermons and reflections of fr. Lawrence Lew O.P., a Friar Preacher (Dominican), illustrated with some of his photographs.
We can all think of ways in which knowing the truth about some situation sets us free. Think, for example, of the Oscar Pistorius trial: people, and especially the parents of the dead woman want to know the truth about their daughter’s fate. The truth doesn’t raise the dead but it does bring some closure, and so, some relief; a kind of freedom. A similar phenomenon is observed in the hunt for the missing Malaysian Airlines plane. The relatives of the missing are bound up by uncertainty, tormented by a lack of knowledge of what happened to their loved ones. Finding the truth, again, wouldn’t end the grief, but it does bring a certain freedom to move on with one’s life. So, it seems right to say “the truth will set you free”.
And this is what I thought Jesus had said in John’s Gospel. But on closer examination, he says: “The truth will make you free” (Jn 8:32). Because Jesus isn’t talking about a psychological state, nor is he making a political point, as the Jews seemed to have thought. Rather, Jesus is saying that the Truth transforms us and does something to our very being; Truth changes us. In John’s Gospel, we know that Jesus is the Truth, so we’re being told that Jesus is going to transform us. The all-creative Word of God will re-create us, make something new of us: we will be “made free”.
Now, it’s often said that what this means is that Jesus will make us free by causing us to choose what is good and true so that the more our acts conform to these, the more free we become; it’s a kind of moral freedom. But, again, I think this implies more a being set free from an old way of living, and admittedly, the reference to slavery to sin does lend itself to such an interpretation. But I want to explore something more existential, more fundamental, and perhaps, more mystical.
Who is it who is fundamentally Free? God. Only God is so free that he could create things. Only God is so free that he can become Man, and then undergo suffering on the Cross. Only God is so free that he can be Love, and even be sin, taking on our sins in Christ’s flesh. All these paradoxes are signs of God’s utter freedom. God is Free. So, when Jesus says the Truth will make us free, I wonder if this is a reference to our divinization. For Jesus Christ will make us, re-create us in his grace, so that we are one with God. Elsewhere, the language is of becoming sons of God in the Son of God. Hence, Jesus also says in today’s Gospel: “if the Son makes you free, you will be free indeed”(Jn 8:36). That is to say, if the Son makes you God, you will be God indeed. It sounds almost scandalous, but then, this is what grace does: Through Jesus God divinizes Man.
And an image of this work of divinization is found in the First Reading. The furnace is made seven times hotter, that is perfectly hot. Fire stands for love, and perfect Love is God. So, Mankind, represented by the three young men, are placed in the furnace of divine Love, that is immersed and heated by God’s grace, so that we are purified and perfected and made like the fourth man who is “like a son of the gods”(Dan 3:25). It is Christ, of course, and so, divine grace proves us in the furnace of God’s Love until we become like the Son, made sons of God. Thus the Truth makes us Free.
What does this fiery furnace of divine Love look like? It is the Cross. During Passiontide, we are focussed on the Cross, and reminded, therefore, that every disciple is called to take up the Cross of sacrificial love, and so, follow Jesus into new life, even the divine life of God himself.
We say in the Creed that through the Word of God, Jesus Christ, “all things are made”. For God’s Word is ever-creative, bringing life and vigour to God’s creation. We see the creative power of God’s Word in today’s Gospel, for Jesus only has to speak the word, and the official’s child is healed. Hence, new life and healing is effective by God’s all-creative Word.
The English Dominican theologian, fr. Herbert McCabe OP says that the sacraments are “signs of the Word of God in history”. Following St Thomas Aquinas, he says that the sacraments reveal God’s eternal Word at work in our whole human history. As such, they point to the past, when God’s creative Word was at work in the Old Testament or in the Gospels, as we hear in today’s reading. And they also point to the future, when God will “create new heavens and a new earth” (Isa 65:17) and Man will have vigorous health, as Isaiah promises. This promise comes to pass when Christ returns in glory. But the sacraments are especially, in McCabe’s words, “the ways in which the Word of God is present to us in our present era”.
Hence, the sacraments are the means in this time, in our lives, by which God’s Word is at work, bringing about a new creation through his grace. In the sacraments, God’s Word brings healing and new life, as he did in the past. And in the sacraments, God’s Word promises a perfection that will be fulfilled at the end of time. And because God’s Word is truth, his promises can be relied upon. Therefore, the sacraments are the means by which God’s grace transforms and renews the heavens and the earth, and this new creation by God’s Word begins with you and me.
For the grace of God given to us in the sacraments makes you and me a new creation. God’s Word is spoken into our lives through the sacraments, so that we are made anew. But not as new creatures. Rather, as McCabe says, “it is extremely important to realize that a creature with grace is not just a higher kind of creature - in the sense, for example, that a creature with intelligence is a higher kind of creature than one without. Grace does not make man a better kind of creature, it raises him beyond creaturehood, it makes him share in divinity. This share in divinity is first of all expressed by the fact that we are not merely things created, we are creatures who are on speaking terms with God”.
So, the Word of God is spoken in us, through the sacraments, so that we can speak to God as his friends. This is the joyful thing that those who will receive the Easter sacraments long for, and it is what already belongs to us as Christians. Thus we rejoiced yesterday on Lætare Sunday, and today’s first reading calls us to rejoice again; we’re called to marvel in the new creation that God’s Word is making. As today’s Collect says, God renews the world “through mysteries beyond all telling”, that is to say, as the Latin text has it, through the sacraments.
Indeed, through our participation in the Mass now, we believe that God’s Word is at work, renewing us and sanctifying us, and hence, the heavens and the earth too.
“One thing I know, that though I was blind, now I see” (Jn 9:25). St Paul also describes coming to faith with stark simplicity: “Once you were darkness, but now you are light in the Lord” (Eph 5:8). But we know that faith in Christ is not a once and for all event, nor is it without difficulty and struggle. Because of Jesus the man born blind could now see… But, he was also placed in conflict with those around him, including his own parents. We may have each experienced moments when following Christ puts such demands on us that it seems more like a burden or even an imposition, and faith is an inconvenience. For some, its light has faded to become just a cultural tradition, something we keep up for our parents’ sake. But the blind man remained firm despite the difficulties because he experienced the sheer goodness of what Jesus had done for him in such a direct, life-changing way.
A few years ago a BBC programme that purported to reveal the secrets of the Bible said that Christians believe that Mankind is “fundamentally bad”. But that’s just wrong. If it were true then faith would be a pointless burden. We begin with the deprivation of sin and evil, just as today’s Gospel begins with the reality of the blind man’s condition, but we don’t end there. Our human reality continues with the good news of what God does for Mankind, and what he wants to accomplishes in every human person. Seeing the blind man, Jesus goes and gives him sight, showing the gratuitous love and goodness of God. Without our asking, God freely comes to us to give us what we lack. Faith is not imposed; it is a gift as necessary and obviously desirable as water, or sight, or life itself, but which we can either reject or accept.
The blind man chooses to accept, and he stands for those who would be baptized, especially at Easter. So, Jesus, who is the One Sent, asks us to wash in the pool which (we’re told) means ‘Sent’; we’re called to be baptized in him. And as Adam was created from the clay, so Christ anoints the blind man with clay as a sign of the new creation he is working, for grace re-fashions us in the image of the new Adam; we are a new creation. But it is the first words spoken by the man born blind that hint at something more. The blind man’s words are somewhat obscured in the English translations, but in Greek it stands out. “Ego eimi” - “I am” (Jn 9:9); the divine name. For baptismal grace fashions us in the beauty of the Son of God, and so we are adopted as sons of God; we become partakers in the divine nature. God is so gracious and bountiful to humanity that he doesn’t just restore to Man what he lacks, God freely gives what Man could never attain for himself. Only God can give sight to a man born blind; only God can give eternal life and divinity to mankind. Hence Jesus says that it is through the redeemed sinner, through giving sight to the man born blind, that “the works of God might be made manifest”.
So although we begin with the abasement of man in original sin, the Christian journey of faith continues with man’s healing by Christ, his transformation in grace, and his exaltation to the lofty inheritance of divine life itself; eternal joy and light in the Blessed Trinity. This sublime goal, this gift, is why the journey of sanctification, indeed, divinization, is worth taking despite the difficulties, struggles, and sacrifices we may have to endure. So countless saints, whose lives show the triumph of God’s grace at work in them, have shown this.
God’s work, however, is not completed with baptism. If I were blind from birth, suddenly being given sight does not mean that I would be can actually see. The brain needs to learn to interpret what the eye takes in. So too, when we’re moved from the blindness of sin to the light of faith, we also need to learn to live as “children of light” (Eph 5:8), to grow in grace and virtue, and live as sons and daughters of God. We need to see what this means.
And this is where the demands and hardship of faith and life in Christ comes in. As the blind man grew in understanding of what Jesus had given him with each challenge that he faced, so his relationship with Christ deepened. In fact, as the blind man preached his faith, and suffered for it, becoming increasingly isolated, and finally “cast out”, so that his life was shaped in the image of Christ Crucified. His life became closely identified to that of God’s Son. After he is cast out, Jesus finds him again, and says: “You have seen [the Son of Man], and it is he who speaks to you”(Jn 9:37). But how has the man born blind seen Jesus before? Notice that earlier on, Jesus had left before he’d gone and washed in the pool. So, how have we seen Jesus, the Son of Man?
Today’s Gospel continues on from yesterday’s passage, and we wondered yesterday if Jesus was somehow saying that he spoke in riddles so as to hide the secrets of the kingdom from some people. Today, it is clear that Jesus’ parables are not riddles to exclude anyone but, rather, they are used to shed light; to illuminate the secrets of the kingdom. Thus “nothing is hid, except to be made manifest; nor is anything secret, except to come to light” (Mk 4:22).
For Jesus has come to reveal the hidden life of God himself; he has revealed the blessed Trinity to Mankind, showing us by his works and his words that God is love, a holy communion of Father, Son and Holy Spirit. And the way in which we come to know this intimately is through the sacrament of baptism which is also called the sacrament of enlightenment, of illumination. For through this sacrament, that which is secret – the hidden inner life of God himself – comes to light for Man is initiated into the life of God. So, Jesus says in St John’s Gospel: “O righteous Father… I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them” (Jn 17:26).
Hence, when we are baptised in the name of the Holy Trinity, God’s name is made known to us, and the Father, Son and the Holy Spirit comes to dwell in us. This is the effect of sanctifying grace which is first given to us in baptism.
Now, again in today’s Gospel, Jesus repeats a phrase which we also heard yesterday: “If any man has ears to hear, let him hear” (Mk 4:9, 23). This refrain is the key to unlocking the parables and the gifts of grace given to us. “Let him hear”: this means that we have to co-operate with God; we have to be receptive to Christ’s Word, and open to his teaching, and freely choose to say ‘yes’ to God’s grace. Then, the parables do not become riddles that confuse us but shed light on our lives to teach us to live as Christ lived; then the sacraments do not become mere empty rituals but become a source of mercy and new life for me. So, let us hear; let us be open to God’s grace, and seek to do his will. In other words, let us love God. For as Jesus says: “If you love me, you will keep my commandments.” (Jn 14:15).
Finally, Jesus says: “the measure you give will be the measure you get, and still more will be given you” (Mk 4:24). St Thomas comments that “the measure of charity is the measure of one’s union with God” so the more we love God and keep his commandments, the closer we will grow to God. Indeed, we will grow so close to God that we shall partake in God’s divine nature, and share the eternal life of the Holy Trinity. This is the “still more” that will be given us: divinity itself which is what the saints enjoy in heaven. Hence, sanctifying grace which makes us saints over the course of our lives is also called deifying or divinizing grace: grace that makes us divine!
But why does Jesus say: “from him who has not, even what he has will be taken away”? I think this warns us that if we will not “take heed” to hear his Word (cf Mk 4:24), if we will not be receptive to his grace and if we do not keep God’s commands, then we will fall into mortal sin, and so, lose sanctifying grace. And the sad result of this is the death of sin and of being without God. Hence Jesus says to each of us, to you and to me: “Take heed what you hear” (Mk 4:24). That is to say, let us be sure to hear Christ’s teaching, listen to his Word of life, and obey him. For God’s Word is “a lamp to my feet and a light to my path” (Ps 118:105), revealing to us the hidden life of the Triune God.
As we stand on the eve of the feast of the Lord’s baptism we recall how we were baptized into Christ. And the Catechism, following St Paul, says that “Through Baptism we are freed from sin and reborn as sons of God” (CCC 1213). As such, we who are baptised are sinless, aren’t we? After all, St John says: “we know that anyone born of God does not sin” (1 Jn 5:18). And yet, John also says that there is “wrongdoing” committed by brothers, that is, by fellow Christians, and he distinguishes between mortal and non-mortal sins. So, it would appear that the baptized can and do sin, as we know all too well. And sometimes, we can sin in a way that even mortally ends the life of grace and of communion with God. So, how do we reconcile this with St John’s statement that “any one born of God does not sin”? Is he contradicting himself?
Well, there are two sides to any relationship. And the relationship of being a child of God, reborn of the Father, and in communion with the Holy Trinity tells us what God does for us. The Father freely causes and sustains our filial relationship with him because we are baptized into Christ. So St John says: “this is the confidence we have in [Christ]” (1 Jn 5:14). But at the same time, while God is always faithful to us, giving us his grace and love, we have to be faithful to him; relationship is a two-way process. So, whether or not we sin depends on our free response to God’s grace; on our being open to his plentiful grace, and co-operating with it every day of our lives.
Now, God’s grace is always sufficient to help and enable us to love him and become saints. So, God is always working, St John says, to “keep [us in Christ], and the evil one does not touch [us]” (1 Jn 5:18). So, if we do sin, it is not the result of external influences, whether it is the devil or our genes or the world we live in. Neither is it because God has withheld the grace of Sonship from us. In fact, one Mass alone would more than suffice because we are given all of God’s love and saving power, and are united to his Son, here in the Eucharist. For God’s grace is always sufficient. But it is not always efficacious in us because we are not receptive or well-disposed to receive God’s graces. Indeed, sometimes we behave like we don’t want him or his grace. We resist his graces because we are drawn by other goods, and choose pleasures and ends apart from God.
Thus we find ourselves not infrequently still chasing after idols – false images of God, or of ourselves; we falsely think that lasting happiness comes from material wealth, or place so many lesser goods before God who alone is good. This is why St John’s final word in this letter is “keep yourselves from idols” (1 Jn 5:21). For idolatry, that is, lies and falsehood and our being seduced by them, is the one thing that keeps us from God who is all truth. Idolatry leads us into sin because it is not the true God we love but false gods. And so, we are no longer born “of God” but of false gods.
What are we to do, then? St John the Baptist says: “He must increase, but I must decrease” (Jn 3:30). So, we must, daily, let the untruth in us decrease, and let Truth, that is Christ, increase in us. This is the process that began for us in baptism. For that sacrament is not just something done to us; now over and done with. Rather, it starts a relationship that must grow, develop, and mature. We need to come to know Christ, the “Son of God [who] has come and has given us understanding” so that we can “know him who is true”, that is, God (cf 1 Jn 5:20). How? Through prayer, familiarity with the Scriptures, and a lively interest in good theology.
For as St Thomas says, you cannot love what you do not know. So, knowledge of Christ and the true God must increase, so that our idols and falsehoods can decrease. Only then will we love God more and love sin, our false gods, less. Thus we shall see God’s grace gradually transforming Man as he freely co-operates with the grace first given in baptism until he becomes a saint, someone who is, like Christ, truly “born of God”. Every saint, then, is clearly an epiphany, for in him God’s glory is revealed.
"Be perfect as your heavenly Father is perfect" (Mt 5:48). This phrase seems extremely challenging and virtually impossible because it has often been interpreted moralistically. But I think, in the first place, it actually reveals something radical in Christian doctrine; it says something previously unimaginable and unheard of concerning what Christ has done to and for humanity: That because of Christ’s incarnation, by which God has become Man, now Man can become God. As St Paul put it: "for your sake he became poor although he was rich, so that by his poverty you might become rich" (2 Cor 8:9).
Because the Greek word teleoi, typically translated as ‘perfect’ also means ‘fully grown’ or, more literally, ‘developed to one’s proper end’, as richly as possible. God our Father, who is Being and pure Act, is already all in all; he can have no further potential to be developed. This is why we say God’s perfect. But we, who by nature are changeable and full of potential, are called to learn, grow, mature, develop, and become what we’re called to be. Through Christ, we are children of God the Father, and as children, we rightly need to learn and grow. And when we’re grown, when we’ve learnt, we become like God.
So, Jesus Christ reveals in his own person – for he is both God and Man – and in his teaching that we human beings now have the potential to become like God if we live in the grace of Christ, the sanctifying grace of divine Sonship. Before the coming of Christ, and without him, there is no such potential at all. There is just the wisdom of the Law. But Christ’s incarnation has renewed creation, transformed human nature, and thus, also renewed the Law. Therefore, Jesus says repeatedly in this part of the Sermon on the Mount: “You have heard that it was said… But I say to you…” (cf Mt 5:43f).
This is Jesus, God’s incarnate Word and Wisdom, speaking with divine authority and freedom to renew creation and the Law. And the same Spirit who hovered over the waters at the dawn of creation is now hovering over us, God’s new creation. God’s Spirit comes to teach us, to enable us to grow and develop to our fullest potential according to Christ’s new law of freedom. He comes to transform us through grace so that we become free as our heavenly Father is free. As St Paul put it: “for freedom Christ has set us free” (Gal 5:1).
Viktor Frankl had been deported to Auschwitz and Dachau by the Nazis, but he reflects: “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms – to choose one’s attitude in any given set of circumstances”. Is this not the freedom to love, to choose good in the midst of evil? And is this not a participation in God’s freedom, he whose love freely shines on all people?
For freedom does not mean liberality to do indiscriminately whatever one feels like, buffeted by our emotions and cravings, or just reacting to good and harm done to us. Rather, freedom means being able to love as freely and indiscriminately as God does. It is this divine freedom that Christ gives us human beings, and it is this same freedom that his Spirit teaches us to exercise. Thus, we shall become like our heavenly Father: perfectly free to love.
The scene in today’s Gospel is rather extraordinary, even bizarre: a woman washing the feet of a rabbi reclining at the dinner table with her tears, kissing and wiping his feet with her unbound hair, and anointing his feet with costly ointment. But this extravagant spectacle is a response to God’s even more extraordinary and bizarre actions.
For the scandal of Christianity, its strangeness, is that we believe in a God who loves Mankind so much that God would abase himself for humanity’s sake. We say that God, who is entirely self-sufficient and needs nothing, freely chooses to save Mankind; he has a Father’s care and concern for our well-being. And we proclaim that God does the unimaginable and becomes Man; the Immortal who knows no change endures both change and suffering, even death. Why? Because as St Paul says: Christ “loved me and gave himself for me” (Gal 2:20). Jesus Christ, and all he does in his life, death, and resurrection, is one extravagant spectacle of God’s love for you and me. And I wonder sometimes if we’ve just become so accustomed to it that we take it for granted.
Because God’s sacrificial love in Jesus Christ for every human person, for us sinners, is extraordinary, even bizarre and strange… But also wonderful; so amazing that some people today, made sceptical and cynical by life, may even find it literally incredible! Many of us may have just forgotten how breathtakingly unexpected the Gospel is. But in a world that’s burdened by debt and crushing austerity measures, Jesus’ parable resonates with the experience of many today, and reminds us of just how extraordinary the Christian message is.
We know that financial institutions are relentless in their pursuit for what they’re owed. Economic justice and the Law are no respecters of persons and circumstance, lacking in compassion or human consideration, and our capitalist system requires us to work constantly to evade being crushed by debt, poverty, and our liabilities. This is how the sinner is under the Law – he owes a huge, un-payable debt, the burden of sin, to God. And, in justice, we should pay it all, to the last penny. The Pharisees, who work hard to avoid the debt of sin by keeping the Law, thus look at sinners (like the woman in today’s Gospel) just as some in our society might regard ‘welfare scroungers’ – with contempt.
Now, what Jesus does is to declare God’s mercy and forgiveness for all people, regardless of who they are, or what they’ve done. So, because of Jesus Christ, all debts are entirely cancelled, and all the worry, strife, and heartache that go with debt and poverty. We can see, then, why the woman reacted with such effusive gratitude towards Christ. But Jesus does still more because of love: he gives to anyone who comes to him all that she could ever want, and more than she could ever imagine – he gives the grace of salvation.
All we need is to have faith in him, to believe in Jesus and trust his Word; to go to him. What this does is to completely level the market so that not only are there no debtors at all, but there is now also no distinction between those who are unemployed and those who work hard; between the poor and the rich. It sounds somewhat bizarre in our capitalist system, but that is precisely what St Paul is getting at when he says that “a man is not justified by works of the law but through faith in Jesus Christ” (Gal 2:16). He’s saying that God’s grace is freely given to all through faith in Christ, and this grace is never earned nor merited. On this basis, we are all equal and have equal opportunity. Equal opportunity for what, though? To acquire Christ-like charity so as to invest in eternal life. And it is this end result – eternal life – that is really extraordinary.
When St Paul went to Athens he noticed an altar to an unknown god (Acts 17:23). And when it comes to the Holy Trinity, it might seem to many people that we’re also gathered around the altar of an unknown God today. For isn’t it all a bit of a contradiction? Three in one, and one in three? And what does it mean anyway? And yet, the fact that we can speak of God as Trinity, and pray to the Father and the Son and the Holy Spirit means that our God is not unknown to us. For Jesus said: “I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:15b), and he has given us his Spirit to “guide [the Church] into all the truth” (Jn 16:13).
So, what we have been given by Christ is a privileged insight into the intimate life of God. Until Jesus revealed this to us, our human intellect could only deduce that there is a God, for as today’s psalm implies, the wonder and order of creation, of all existence, testifies to the being of God the Creator. So, our human reason, if we’re open-minded enough, can just about understand that God is, and Greek philosophy also reasoned that, ultimately, the Creator God had to be uncreated and also simple, that is, one. But all this is reasoned from created things, deduced from the effects of God as the Cause of all that is. But essentially, God, as he is, is still unknown.
But what Jesus does is to reveal to us, his friends, something of the unknown, hidden inner life of the one God. And so, he makes known to all through the Church that God is Trinity. This is something that we could never have known without divine revelation – that God is eternally Father and Son held in the mutual love of the Holy Spirit. But, we might ask, what does this mean? How can we understand this? The fact is that we shall never rationally comprehend God’s being. God who is infinite, immeasurable, and limitless is simply beyond our finite, measured, and limited intellects, and none of our images, especially since they’re drawn from created things, can capture the uncreated God. Moreover, to speak of the Trinity is to speak of the inner, unseen life of God which is beyond our investigative reach. We can’t even delve into the inner life of another person, and can barely understand ourselves and our own actions, let alone God’s. So, the Holy Trinity is a mystery, indeed the central Mystery of our faith.
But to say that the Holy Trinity is a Mystery is not to say that we shouldn’t think about God. That would be to return us to an unknown God, a kind of agnosticism. Rather, the infinite mysterious depths of God’s being is an invitation for us to think, to pray and contemplate, to study and ponder what God has revealed about himself to us. And the central action in which we do this as a Church is this: the Eucharist. For it is here in the Eucharist, God’s own gift of himself to us, that the Holy Trinity is at work, revealing himself to us. Thus the famous icon by Rublev of the Holy Trinity has the three angels seated around the Altar and the Eucharistic chalice.
So, although we gather here today around the Altar of a mysterious Triune God, this is by no means the altar of an unknown God. For ours is a God who is known and knowable, and he discloses himself to us, gives us his very self, through sacred Liturgy.
God the Holy Trinity is essentially relational, and the relationship of Jesus Christ to God the Father is, from all eternity, that of Son; a relationship of child-hood. Hence, as the noted 20th-century theologian Von Balthasar put it, Jesus is “the archetypal Child who has his abode in the Father’s bosom”. So, we can understand Jesus’ teaching that “whoever does not receive the kingdom of God like a child shall not enter it” (Mk 10:15) from a Christological point of view; from the perspective of who Jesus is.
Jesus has always dwelt in God, and even as Man, the Son remains one with his Father, eternally dwelling in God. We might say, then, that the Son is always the Child who lives in God’s kingdom, or more properly understood, God’s reign, God’s presence and being; the Son eternally shares divine life with his Father.
Therefore, for us to enter the kingdom of God means that we, too, will live in God and dwell in the Father’s bosom. And we do this by becoming like a child, indeed like Christ, the “archetypal Child”, and so we participate in the eternal relationship of Jesus to the Father. In Christ, the Christian becomes a child, becomes Son to the Father. And what characterizes this filial relationship, as is evident in the life of Jesus Christ, is obedience and trust. Hence, when today’s saint, the Venerable Bede comments on this passage of the Gospel, he says that it is the openness and trust of a little child that is praised and blessed by Christ in today’s Gospel, and this kind of openness to truth and trust in God’s Word is what is required of us, if we’re to have faith that leads us to God’s kingdom.
However, what binds Father and Son together in this filial relationship of obedience and trust is mutual love. Christ obeys and trusts his Father because he loves him, and he, as Son, knows the Father’s love for him. So, for us to enter the kingdom of God, to become like the Christ Child is to be caught up in the mutual love of Father and Son. This means that we need to be caught up in the Holy Spirit, inflamed with divine charity so that we can become, like Christ, true children of the Father, daughters and sons in the Son. We are Child by adoption and not by nature as Christ is, but nevertheless, truly children of God, and so, heir to all that Christ is, including the kingdom.
Hence St Paul says: “You have received the spirit of sonship. When we cry, ‘Abba! Father!’ it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ” (Rom 8:15b-17a).
Was it not fitting, then, that as Saint Bede died in 26 May 735, he prayed the ‘Glory be’ that expressed both a love and trust in God like the Christ Child’s, and also his faith in the Holy Trinity? For through his holy death, he was now passing over from the reign of this world into the kingdom of God to share in the glory of the Trinitarian life, to participate in the filial relationship of the Son to the Father, united for ever in the love of the Spirit.
So, let us pray with Saint Bede: “Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.”
One of the characteristics of friendship is that friends share important aspects of their life with one another and reveal things about themselves to one another. So, Jesus has said that he calls us his friends because he makes known to us all that he has heard from his Father (Jn 15:15). And that is what he is doing in today’s Gospel, showing us friendship by revealing to us the beautiful intimacy of the life of the Holy Trinity, and leading us to see what friendship with God entails.
The verses I want to concentrate on are these, the final words in Jesus’ long Last Supper discourse and prayer. He says: “I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them” (Jn 17:26). Here, Jesus is speaking of the person of the Holy Spirit, who is Love itself, the perfect love of the Father and the Son. It is the Holy Spirit who is the mutual bond of love between the Father and the Son, so that, as St Thomas says: “The Father and the Son love each other through the Holy Spirit”. Thus, the Holy Trinity is a communion of love; “God is love”, as St John says (1 Jn 4:8).
So, Jesus says that the Holy Spirit, the love with which the Father loves the Son, comes to dwell in us. And this happens when Jesus has made known the Father’s name to us. For this is what the Son has come to do: to reveal to us, his friends, that God is Abba, Father, and to teach us how to live as God’s sons and daughters. Through Christ, then, and through faith in his Word, we are able to have the same relationship of divine Sonship that he has with the Father.
This faith, this knowledge of the Truth, comes from Christ for he is Truth. And faith precedes love because we cannot love who we do not know – which is why it is important to read the Scriptures, to engage in theology and learn about God and the Faith. Because as we come to know the Father; as we profess the Truth that Christ and his Church teaches us; and we become converted to the mind of Christ, so that we think and see as he does; then the Spirit comes to us too. The Spirit comes as Love itself to hold us in a mutual bond of love with the Father, and to empower us to love the Father as the Son does, that is, through him. Hence, St Paul says: “Because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’” (Gal 4:6).
The result of this coming of the Son and the Holy Spirit to dwell in us is that we know and love the Father, and so, we are united with the one God, dwelling in the communion of love that is Father, Son, and Holy Spirit. And this is what we mean by the life of grace, which is given in Baptism, and for you and me to be in a state of grace, which is only lost through mortal sin. But Confession restores this grace to us if we’ve lost it, so that we have communion and friendship with the Holy Trinity once more.
This life of grace is, quite literally, heaven on earth, and eternity right now; it is our humanity being sanctified and made divine so that God doesn’t just call us his friends. He calls you “my beloved son”.