Being Mothers to Our Lord Jesus

[A Rosary Meditation on the 1st Joyful Mystery - The Annunciation

"We are mothers when we carry him [Jesus] in our heart and body through divine love and a pure and sincere conscience; we give birth to him through a holy life which must give life to others by example."

-St. Francis of Assisi-

One of the greatest joys of our mortal existence is to experience the 'immanence' of God. The 'incarnation' of Christ means that which is pure 'Spirit' enters into our humanity in every way except sin. This is something that often leaves me speechless and occasionally grinning like a fool. God could have stayed 'outside' of creation: 'non-incarnate' and aloof. But He didn't. And for this I feel like St. Francis: wanting to grab two sticks and dance for joy with an imaginary fiddle.

It wouldn't hurt to occasionally ponder what having 'God incarnate' means to us as pilgrims in the temporal order. First of all, Jesus reveals how we are related to God in new terms. The Eternal Son, touches us: he becomes our 'brother', sharing with us his mother; and makes a transcendent God, our 'Father'; even 'Abba'. We share in 'his life' because he has taken on ours.

Not only that, but all of Creation can now rejoice because the Creator has revealed himself in its midst. The Canticle of the Creatures, throws new light on a sublime relationship. The sun and the moon could always give glory to their Creator, but they did so as material evidence of the Creator's work. But now because Jesus has looked upon them with his human eyes and felt the warmth on his human skin, they become 'transformed', if you will, with all of Creation. All of Creation 'praises' the 'eternal God' through Jesus. All in Creation are related to each other as kin, through Jesus.

Mary's role in all of this is the basis for St. Francis' undying devotion to her. The early writers say The Poverello loved her with what is called 'inexpressible love'. Her loving reply, 'be it done unto me according to thy word', is the indispensable cooperation of Mary for the human family. She is the gateway to incarnation of the divine Person of Jesus. Indeed, all generations will call her 'Blessed'.

When reflecting upon the 1^st Joyful Mystery of the Rosary I find myself enthralled, even now, in anticipation of the young Virgin's response. Oh what a glorious encounter in our salvation history. I must confess that in the past I've regarded Mary's 'fiat' passively; not understanding both the loftiness and humility of the drama spanning the eternal and the temporal.

By loftiness I'm referring to the sheer magnitude of what is at stake, and the high measure that God uses to choose his Son's mother. The high measure being her lowliness: her humility brought about by her complete openness and cooperation with the singular graces given her.

Though we haven't received her singular graces, nevertheless, Our Heavenly Father, in his providence provides in each and every way, what we need to accomplish his will for us. So in recalling the refrain of St. Francis stated above, we should count on the Holy Spirit and also Mary, as being midwife and model, in bringing about the 'birth' of Jesus in ourselves. To 'carry Jesus in our hearts and body' and to have him 'give life to others by our example' means necessarily our own dying to ourselves. This is of course the sticking point: the need to accept a baptism of death to our worldly way of life; and a rising to new life in Christ Jesus.

God can move deeply into our lives: but not without our consent. Our Heavenly Father has chosen us for something special, to carry His Son and to reveal Him to others. And if a thousand billion others are called to the very same task it still is glorious to undertake. I'm speaking of course of the awesome task of being 'mother to our Lord Jesus Christ'.

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Love Is Born – Love Is Poor

[A Rosary Meditation on the 3^rd Joyful Mystery – The Nativity]

"Christ, the gift of the Father's love, is the way to him; the truth into which the Holy Spirit leads us; and the life which he has come to give abundantly." [cf. SFO Rule: Article IV.]

Christmas is the day the Church has chosen to celebrate The Incarnation of Our Lord Jesus Christ: The Gift of the Father's Love. Today, Love is born.

From a Crèche prayer to the Divine Infant we hear…"In a word, you became weak to make me strong, poor to enrich me, humble to exalt me, subject to all sufferings in order to free me from all evils and procure for me all blessings."

Weak…poor…humble…subject to suffering? Our Rule tells us: "Trusting in the Father, Christ chose for himself and his mother a poor and humble life… [cf. SFO Rule: Article XI.]

Consider the circumstances regarding our Lords humble birth. Don't overlook how the Holy Family were obliged to leave their home for the census; their arrival at the inn with no room; and their finding refuge within a lowly manger. Amidst all of this we find myriads of angels well aware of all hardships and every detail surrounding the Holy Family; yet proclaiming peace and singing praise to God Most High.

Dedicated Christians quickly come to understand that circumstances and events in the life of Jesus are not the result of happenstance or divine caprice. It is theologically correct, (and therefore very significant), to say that 'Christ chose for himself and his mother a poor and humble life'.

The Word is sent by the Father to reveal a God who is Love: and more, to save us and bring us abundant life. Yet in accepting this greatest of all Christmas gifts, it is required that our hands be empty: this is our poverty. It is simply in the nature of God that in order to 'possess' him we must have open hands and pure hearts to receive.

What are some implications for us as we strive to conform ourselves to our Lord? We could begin by taking into consideration our personal celebration of Christmas itself. We might stop to adore Jesus hidden in the manger and not be overly concerned about the lack of room for him in the inn (or the modern culture). He simply chose not to be born there. "For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich." [2Cor 8:9]. Don't deny him his poverty even if its specter causes you to shudder.

In the spirit of Christmas giving, I offer to all people of good will, a passage from the Rule of the Secular Franciscans that is free but not cheap…amazingly efficacious…field tested and proven by those who have sought to follow Jesus through the example of St. Francis. It reads:"Thus, in the spirit of 'the Beatitudes'… we should strive to purify our hearts from every tendency and yearning for possession and power."

Indeed, we won't find him in the comfortable inn: but as we 'empty ourselves' we become attracted toward the lowly and holy manger. As we draw near we can hear the shepherds proclaim among those present: "Love is born – Love is poor."

We adore You hidden in the manger.

May Christ's peace be with you this Christmas Season and throughout the New Year.

Tausign

Carrying Christ Unseen

[A Rosary Meditation on the 2^nd Joyful Mystery – The Visitation]

I am very fond of this Orthodox icon known as 'The Virgin of the Sign'. The iconographer wants us to 'read' the image and have it speak to our hearts. The icon is not specifically a 'nativity' icon; and yet to me it 'speaks' vastly of what St. Luke intended to portray in the Gospel account we call 'The Visitation' [Luke 1: 39-45]. Please take a moment to gaze upon the icon and imagine you are Elizabeth as your eyes catch Mary approaching.

The Orthodox tradition sees in this Icon, Mary as the whole Church (a living Holy Temple) which brings Jesus into the world. I find contemplation of this Icon also conveys (at least potentially), what St. Francis envisioned when he spoke of our 'Being mothers to our Lord Jesus'.

Contemplating the image of Jesus - now in the young Virgin – we see the promised Emmanuel (God with us). In Luke's account, Jesus is still unseen and unknown to the world. Even so, upon hearing Mary's voice, Elizabeth and the unborn John do 'perceive' Him.

From the first moment of conception in Mary's womb Christ is fully active (by virtue of his Divine Personhood), and free to bring about the Will of his heavenly Father who sent him. Because Mary is 'full of grace' she in no way obscures her Son's presence. Since the Virgin is carrying Christ yet unseen, she is able to call out to Elizabeth: and in doing so have her voice speak 'the unheard voice of Jesus', who summons the Holy Spirit upon them all.

The gathering in the 'hill country' of Mary with Elizabeth is in some way an early glance into Pentecost. John is 'quickened' as his cousin draws near; Elizabeth, filled with the Holy Spirit, is brought to great joy; and Mary herself bursts into high praise which has come to be known as 'The Magnificat'. Isn't this burst of life, joy and praise, a 'prior echo' of what will happen a lifetime later to the Apostles and Mary in the 'upper room'?

Our Lady is always pleasing her Son by carrying him unseen to where he must be. What of our Lord's desired to be carried by you and me to where he wishes to be? Is this so strange? Isn't this the manner Jesus has chosen to move among us until the day in which he returns in glory? Within the span of time past, our Lord's earthly presence was so incredibly brief. Had his presence ended on Calvary we would be pitiable. But he intended for us to have life 'in Him, with Him and through Him'. And even more mysteriously the Divine Son desires to incarnate his life 'in us, with us, and through us'.

'The Virgin of the Sign' calls me to be a 'holy temple'. (Do you sense its beckoning?) I find joy in knowing that this 'Infant God' has called me to bring him forth into the world: something that is both a task and a privilege. And for me the lament of life comes when I somehow fail the task and bring obscurity and darkness in place of Love.

This is very much about whether we have heard and understood the call to be Disciples of Christ. About whether we have allowed and cultivated the transformation which began at our baptism: a mission to 'carry Christ unseen'. And yet have Him be recognized in our Christ-like presence, words and deeds. He is most recognized in our love and pardon.

This carrying out of God's will through our presence and actions, wherein we become the Lord's hands and voice, is a vocation that needs to be contemplated and nurtured. We are fed in diverse ways; but most essentially through Scripture and Sacrament.

This is the spiritual journey: where disciples walk all roads and bring about a perpetual state of 'Visitation' to our neighbors. This is the consequence of our one baptism: and our ongoing repentance, conversion, metanoia. All of them speak so eloquently of our transformation into what has been called the 'mystical body of Christ'.

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