Did you not know that I must be about My Father's business?

So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth. And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him.

His parents went to Jerusalem every year at the Feast of the Passover. And when He was twelve years old, they went up to Jerusalem according to the custom of the feast. When they had finished the days, as they returned, the Boy Jesus lingered behind in Jerusalem. And Joseph and his mother did not know it; but supposing him to have been in the company, they went a day's journey, and sought Him among their relatives and acquaintances. So when they did not find Him, they returned to Jerusalem, seeking Him.

Now so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were astonished at His understanding and answers. So when they saw Him, they were amazed; and His mother said to Him, "Son, why have You done this to us? Look, Your father and I have sought You anxiously." And He said to them, "Why did you seek Me? Did you not know that I must be about My Father's business?" But they did not understand the statement which He spoke to them.

Then He went down with them and came to Nazareth, and was subject to them, but His mother kept all these things in her heart. And Jesus increased in wisdom and stature, and in favor with God and men.

- Luke 2:39-52

For the last reading of this Christmastide season, I have chosen these passages in Luke, that tell us about Jesus' boyhood, growing up with His parents. This is the one source in the Bible that teaches us about this period of Jesus' life.

So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth. And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him. A note in my study bible reads: "The Incarnation means that Jesus experiences normal human physical, emotional and intellectual growth, but under the special overshadowing grace of God which fills Him with wisdom and strength." In this question for the centuries, we wonder about what it must have been like for Jesus growing up. Was He aware of His identity? How do the human and the divine interact within Him? This is a great mystery, and it forms and shapes much of church history, this debate about Jesus' nature. But this is what accepted Scripture teaches us: He "grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him."

His parents went to Jerusalem every year at the Feast of the Passover. My study bible says: "Pilgrimages to Jerusalem on three great feasts, Passover, Pentecost, and Tabernacles, were customary for all except those who lived at great distances. Entire clans and villages would travel together." We get a picture of life for these people at this time: social and family life revolve around community tradition. Great groups of people travel for the festivals together. It sounds quite like a very fulfilled life, of great community activity, in which all participated, including the children, and all were included. So we also understand that travel was nothing new for Jesus either. He would have been a part of caravans going to the feasts in Jerusalem at least three times a year. His town, Nazareth, although small, lay on the Roman road to Jerusalem. Galilee itself was a great mix of cultures; near Nazareth were metropolitan centers with a great mix of populations and languages. So, all in all, we can have considered Jesus to have experienced quite a busy and diverse life in childhood, filled with both the importance of Jewish life and tradition as well as exposure to the Gentile world. Surrounding Nazareth is varied geography, from hilltops to mountains to the Mediterranean coast. Tradition tells us that Jesus (and most of His apostles) come from backgrounds in which a trade and craft were important: Jesus is from a family of craftsmen and carpenters, His friends and apostles such as Simon Peter and his brother Andrew and James and John the sons of Zebedee were Galilean fishermen. All in all we have a picture of a very social and active community life, with Jesus exposed to all manner of worldly life, and varied experiences and activities.

And when He was twelve years old, they went up to Jerusalem according to the custom of the feast. When they had finished the days, as they returned, the Boy Jesus lingered behind in Jerusalem. And Joseph and his mother did not know it; but supposing him to have been in the company, they went a day's journey, and sought Him among their relatives and acquaintances. So when they did not find Him, they returned to Jerusalem, seeking Him. So, we have a picture here of a rather typical twelve year old in some sense. The family travels - most likely with many relatives, friends and neighbors - to Jerusalem for the feast. But the twelve-year-old Jesus stays behind, and his parents don't know it. They presume him to be among relatives or neighbors, traveling somewhere with them in this large company of people. One can imagine it is a very social time. This type of community life is traditional, although different from what many of us may experience today. But the story itself is rather typical -- perhaps we all might recall an occasion on which a child was temporarily lost, or stayed behind, while his or her parents assumed he or she was with family or friends. In this case, Joseph and Mary must return to Jerusalem to find Him. That, one might think, would prove unforgettable and traumatic for the parents.

Now so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were astonished at His understanding and answers. So when they saw Him, they were amazed; and His mother said to Him, "Son, why have You done this to us? Look, Your father and I have sought You anxiously." Three days of searching in Jerusalem -- I really have to pause and think about this. Our Lord has given His parents quite a time. One might wonder what sort of example parents will find in Jesus when they wish to teach their children about obedience! Jesus is high-spirited if nothing else, and also in at least one sense a rather typical highly-intelligent twelve year old: He's given his parents a great deal of anxiety, and three days of fear and searching. Indeed, their perspective is to ask "Why have You done this to us?" But of course, this story teaches us that Jesus is also not typical at all. He hasn't run away but He is instead where His heart has led Him, to the heart of Jewish life and the teachers in the temple. His conversation is extraordinary, and it is a setting in which love is at work, in which Jesus is showing that He is indeed "strong in spirit, filled with wisdom, and has the grace of God upon Him."

And He said to them, "Why did you seek Me? Did you not know that I must be about My Father's business?" But they did not understand the statement which He spoke to them. My study bible notes here: "My Father's business means God's will in preparation for Jesus' ministry. This is the first statement about God as Jesus' Father. What He does is righteous, but His parents do not understand it at the time." Jesus answers as an extraordinary Child who does not speak as a child but as an adult. At twelve, perhaps, He has made a sign here of his impending adulthood. He is taking responsibility and growing up. Who indeed, is His Father? Where did this idea come from? How has He astonished the teachers in the temple with His wisdom? And at the same time, His parents don't understand Him at all; they can't fathom His reply. All of this is part of the mystery of Jesus' personality and persona, His identity. But it is the beginning of a pattern. Jesus will shake up the world. He will not be a person without controversy, to say the least; and he is not merely a "perfect child" who is always obedient to authority. But Jesus' obedience is always to a higher authority, and His single-mindedness is to the mission with which He is entrusted, bearing the wisdom that will astonish and continues to be, for us, the good news. This Child has begun His mission and is already aware of this identity. Whatever "rules" He may break are done in service to the God of all, who has given the Law itself. Moreover, He shows Himself to be a Child fully-formed in love of His heritage and Jewish tradition.

Then He went down with them and came to Nazareth, and was subject to them, but His mother kept all these things in her heart. My study bible notes that, "Jesus is subject to His parents, showing humble obedience to His earthly mother and father." And Jesus increased in wisdom and stature, and in favor with God and men. A note here reads: "Jesus increases in wisdom, stature and favor with God and men, bringing into plain view the wisdom and grace inherent in Him. In His Incarnation Jesus makes humanity completely His own, including progress in wisdom and grace. He experiences and sanctifies every stage of human life. Since He is at once both God and man, He increases humanly in the grace and wisdom which are already fully His in His divine nature. Indeed, that growth of His humanity prefigures our own growth into union with Him."

I quite love the concepts espoused by that last note in my study bible: Jesus "sanctifies every stage of human life." It is as if the grace and wisdom in Him teach Him all about His own divine nature. In some sense, then, part of Jesus' life mirrors an example for our own: through God's help, we too can grow in wisdom and grace in our humanity. As He grew to accept His own divinity, which is what these Gospels are all about in His public ministry, so we can gradually grow to understand ourselves into union with Him. As human beings, we have the opportunity to understand ourselves as a part of His mystical Body, and servants of His will in our own lives. So, let us consider the Boy who stayed behind in order to "be about His Father's business." Why and how do we make choices in our lives? Do we mirror His? Can we take time out to develop and grow in the shadow of grace and wisdom? Do we understand that God is the Father of all, and that Christ - who calls us friends - is here for us to do the same, to grow as He did? Let us consider, then, making room for the Father's business in our own lives, and what it means in light of today's reading to "follow Him." Jesus' divine nature grows and becomes revealed not simply for the sake of the glory of the Father and the Son, but for us - just as His life and sacrifice will be to anoint us with His Spirit. In our busy lives today, midst the bustle of commerce and activity, how do we take time to follow Him and be about the business He asks of us, to seek the wisdom and grace that are His gifts to us? Like His mother, let us also ponder these things in our hearts, and let them enlighten us there.

Anna the prophetess

Maestà: The Presentation in the Temple - Duccio di Buoninsegna

Now there was one, Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was of a great age, and had lived with a husband seven years from her virginity; and this woman was a widow of about eighty-four years, who did not depart from the temple, but served God with fastings and prayers night and day. And coming in that instant she gave thanks to the Lord, and spoke of Him to all those who looked for redemption in Jerusalem.

- Luke 2:36-38

For today's reading I am continuing with Christmastide as a theme, and I have chosen Luke's Gospel section regarding Anna the Prophetess. This reading follows the verses about Simeon and his beautiful inspired Canticle (see Nunc Dimittis - Simeon's Song).

I find these verses quite poetic, and their inclusion in Luke's Gospel a wonderful part of our tradition. First we have Simeon, who as an aged man has awaited all of his life the Consolation of Israel. We were told that "it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ." So we have an elderly man, looking toward the light of the Christ, whose hope is fulfilled in the temple. And also in the temple is Anna, the subject of today's reading.

Now there was one, Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was of a great age, and had lived with a husband seven years from her virginity; and this woman was a widow of about eighty-four years. . . Like Simeon, Anna is also aged. We are told "she was of great age." Also like Simeon, she is touched by the Holy Spirit - she is a prophetess. She fulfills, therefore, a special role in the great economy of God. Her age and her circumstances would deeply limit that role in human social circles: she had been married but seven years, a widow for eighty-four! Yet, Anna plays an important role. Moreoever, we are told she is the daughter of Phanuel. While we do not know about Anna's father, we understand the name, which means "Face of God." In the Book of Enoch, Phanuel is a name given to an archangel. And Asher means "Happy." So, with this brief information, in a setting in which all names are important and filled with meaning, we are given some great hints about Anna. And there is poetry in these hints, because from her external circumstances, the information we understand is quite different in contrast to these meanings in the names. She is extremely aged and hasn't been a part of family life for eighty-four years - and therefore not ranking very much in a social sense. She is of the tribe of Asher. Asher was considered one of the Ten Lost tribes of Israel since the Assyrian Conquest. So, given her personal circumstances, Anna is "lost" in terms of secular community life both as an individual woman and as a member of the tribe of Asher.

But if we put this information together, we are given a great picture of the reality of God's blessings and work in the world. The name of Phanuel, reminding us of an archangel called the "Face of God," gives us a hint about Anna in relation to the Gospels. In Matthew's Gospel, we are told the story of Jesus teaching His disciples to come before God "as little children" and practice humility before God. Jesus says, "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of my Father who is in heaven." Anna, of great age, is one of those who come before God in humility, whose angel always sees the face of "my Father who is in heaven." Rather than simply a woman of great age, Anna is in fact one of the "little ones" whom Jesus praises. And rather than being "lost" and without a family, we are told that Anna serves a great function.

. . .who did not depart from the temple, but served God with fastings and prayers night and day. My study bible notes that "God reveals Himself to those who do not depart from Him. This woman has served God for many years, and she is prepared to meet her Messiah. For the elderly and lonely who wonder what they can do to serve God, Anna's fastings and prayers are a wonderful example." Anna is a stunning example of how all belong to the family of God, an illustration of a repeated teaching in the Gospels - that those who may be excluded from the social structures are always included at the table of God, and particularly illustrated here, in the home of God. Anna has a function and an important role, and she is rewarded for this role.

And coming in that instant she gave thanks to the Lord, and spoke of Him to all those who looked for redemption in Jerusalem. Because she is there, always serving in the temple, she is ready for the great blessing, the gift of the Christ in the Child who is in the temple on this day of Dedication. Like Simeon, she is blessed with this revelation in her old age, and it gives her one more new and important role to play: she went out and "spoke of Him to all those who looked for redemption in Jerusalem." Anna becomes an evangelist, spreading the good news.

"Anna" is also the name "Hannah" in the Hebrew, and it means "favored one." So, Anna the prophetess becomes another "favored woman" of the bible. The Hannah before her was childless and well into old age, a beloved and devoted wife, when God favored her with her child Samuel. Mary's Magnificat, the inspired prayer that begins, "My soul magnifies the Lord" is a reflection of Hannah's before her. Anna and Mary meet in the temple, the mother of the Babe and the woman of great age who has served and waited upon God night and day. But in this scene, the Child becomes the Child for both of them. He is the Child that both of them have been awaiting. Just as He is the Consolation for Simeon, so He is also the good news for Anna. In this story, we have the good news for all the people, but especially for the outcast, whose shame consists in some form of social failure. As Elizabeth puts it, "Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people." There is no "outcast" with God, but only those who are like the beautiful "little ones" whose angels always behold the face of God. They are the humble who serve, who have life and joy and consolation. The figures fill the bible in this image, from Hannah, to Elizabeth the mother of John the Baptist, to Anna the prophetess. All find hope in this Child. All are a part of the love of God, and the work of the Spirit is evident in the life of each one. In the "greatly aged" face of Anna, we imagine the joy that lights her eyes, and the gift of Life Itself brought to her by the Spirit, in her life of great service. (I love the figure of Anna, with her hand raised and the smile on her face, in the painting above.) May we all live with such consolation, and the joy of that light, and her good news. The Gospels bring us the great stories of these women, and we should understand them for the great blessings and good news they bear for each one of us, and to all who "look for redemption" today.

I saw the Spirit descending from heaven like a dove

Byzantine Museum - Athens, Greece

The next day John saw Jesus coming toward him, and said, "Behold! The lamb of God who takes away the sin of the world! This is He of whom I said, 'After me comes a man who is preferred before me, for He was before me.' I did not know Him, but that He should be revealed to Israel, therefore I came baptizing with water."

And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' And I have seen and testified that this is the Son of God."

- John 1:29-34

Today is January 6th, an important day in many branches of the Church. For the Western Church, it is the day of the Three Kings (see Wise Men from the East), but for the Eastern Church it is the day commemorating Jesus' baptism, and the revelation of Father, Son and Spirit. In both great branches of the Church, the word Epiphany is used for today, from the Greek word Επιφανεια, which means appearance or revelation. As a verb, the word means "to come into view" ("epi" means "upon" and "phaino" is "to shine" or "bring to light"). Often, the holiday in the East is called Theophany - meaning the appearance or revelation of God, the Trinity.

Today is also the day celebrated as Christmas in the Armenian Church. This is a tradition from the Ancient Church which has been adhered to until today. It is actually a dual celebration: it is a commemoration of the Baptism and of Jesus' birth. Therefore, it is at once a celebration of the birth of Jesus' public ministry, and His birth as an incarnate human being, a babe. In the Armenian church, this will include a ceremony of the blessing of the waters. In many branches of the Eastern Church this blessing of the waters takes different forms. In the Greek Orthodox Church, a cross is thrown into a natural body of water, be it the sea, the ocean, a lake, reservoir, river or otherwise. Young people dive to be the first one to find the cross in the water. Jesus' baptism in the Jordan is symbolic of the blessing of all of the waters of the world, so that they become holy and are fit for baptism for all the Church.

The icon I have selected for today's reading is a photograph I took myself - and I therefore must apologize for its rather poor quality. This is an icon in the Byzantine Museum of Athens, Greece. What I love about the icon is its depiction of even the fishes in the water. Through Christ's baptism and hence the blessing of all the waters of the world, even the all the smallest creatures in the water are remembered and blessed. As all water is connection, this essential understanding is the powerful way we are reminded that we are stewards of this world, created for us in beauty, given for the life of all things, and also blessed by Christ for all living things.

The next day John saw Jesus coming toward him, and said, "Behold! The lamb of God who takes away the sin of the world! This is He of whom I said, 'After me comes a man who is preferred before me, for He was before me.' I did not know Him, but that He should be revealed to Israel, therefore I came baptizing with water." My study bible notes here: "John's naming of Jesus publicly as the Lamb of God recalls Isaiah's 'Servant of God' who dies for the transgressions of His people (Is. 53:4-12). Christ, the true Paschal Lamb, offers Himself for our deliverance from darkness and death (1 Pet. 1:18-19)." It's interesting to think of a sort of paradox here, but this is the substance of the great mystery of Jesus' life (and death) in the world, and His Resurrection to us. The Lord incarnate is baptized by John the Baptist. The Baptist recognizes Jesus' divinity before the baptism. In John's Gospel reading concerning this event, which I have chosen for today, the Baptist tells us all that Jesus is the One "preferred before him." He is "the Lamb of God who takes away the sin of the world!" Yet through human beings, this story takes its shape. Jesus insists on His baptism by John, and the Church has seen this throughout the centuries as the blessing of the waters by Christ, for all of us for baptism and the receipt of the Spirit. The Holy touches Its Creation, and sanctifies it for us all. And yet, this incarnate Lord will also be our Paschal Lamb, and sacrifice Himself so that we all may be anointed with the Spirit through His death and Resurrection. These are Gifts that continually bear fruit: we return our world to Him and He returns it, sanctified and blessed, to us. And this is indeed "for the life of the world" -- all of the world, as the icon tells us: right down to the little fishes, truly symbolically "the least among us."

And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' And I have seen and testified that this is the Son of God." My study bible says here that "the Spirit remained upon Him because Christ possesses the Holy Spirit in His fullness." It's significant to me that in John's Gospel version of this event, we have the testimony of John the Baptist. The word comes to us through him, as indeed it did through the prophecy of the Baptist about the Christ who was to come. We witness here, through John the Baptist, the revelation of the Trinity in our midst: the Spirit "like a dove," the voice of the Father (as reported in other Gospels), and Jesus as Son. Here we have the word, the testimony of John the Baptist, reminding us in this tremendous cycle of Gifts that are continually given and received, that the good news comes through we imperfect human beings, through the world of Creation, blessed by God, and also imperfect and under the shadow of all that might afflict it. John the Baptist is one who has been consecrated to the Lord, and lived His life this way. Dressed in camel hair and a leather belt, and eating the food of the wild, he has lived to serve God and to proclaim the coming of the Kingdom, to prepare the way for Christ. He is also symbolic of Creation returned to Creator, and he is blessed by the Creator, proclaimed the greatest among the prophets. Our Lord, incarnate as human being, is dipped into the waters and baptized by John, but in so doing He blesses and sanctifies all of Creation, so that all the waters may bless and sanctify us all.

The Revelation of Christ, the Theophany of the revelation of the Trinity, is not just an event that happens one time at one point in history, but it is the story of the religious and spiritual life we live and that we receive: gifts that are continually given and exchanged back and forth between Creation and Creator, not just for us but for all "the life of the world." Today, let us remember how blessed we are, how sanctified all the waters and all of creation and all the life of the world, and remember how precious all of life is. He came as our Paschal Lamb, so that we might have life and have it abundantly. In both East and West, today is a celebration of gifts and gift-giving: the wise men bring gifts of the earth to the Lord as Babe, and Jesus sanctifies all the waters of the earth for baptism for us all. Let us, then, return the Gift to Him in our consideration of the life around us and among us, how we live it and use it, and how precious it is to us as it is to Him. All of Creation pulses with life down to the tiniest particles. God has made us stewards of this great gift; let us return it to God with the love that has been given to us, as part of the cycle of gifts and the love of God in which all things - even the least among us - are included and blessed.

Nunc Dimittis - Simeon's Song

Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the LORD"), and to offer a sacrifice according to what is said in the law of the Lord, "A pair of turtledoves or two young pigeons."

And behold there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him up in his arms and blessed God and said:

"Lord, now You are letting Your servant depart in peace,

According to Your word;

For my eyes have seen Your salvation

Which You have prepared before the face of all peoples,

A light to bring revelation to the Gentiles,

And the glory of Your people Israel."

And Joseph and His mother marveled at those things which were spoken of Him. Then Simeon blessed them, and said to Mary His mother, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed."

- Luke 2:22-35

As we continue through Christmastide, today we come to the Dedication in the Temple, as reported by Luke. Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the LORD"), and to offer a sacrifice according to what is said in the law of the Lord, "A pair of turtledoves or two young pigeons." A note here in my study bible indicates "Days of . . . purification: Forty days after birth (see Lev. 12:2,4), Jesus is brought to the temple to be blessed according to Jewish tradition. In the Orthodox Church women and their infants, male or female, also come for a blessing on the fortieth day." In the Eastern Church, the blessing (and in some traditions - such as the Armenian - baptism) is a way of introducing the child into the community. So we can think of a parallel with Jesus: the child is brought into the community and becomes a part of that community. In this case, we understand that Jesus is fully a part of His Jewish heritage and community life and is brought up in accordance with the Law and the Scriptures.

And behold there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. A note here reads, "The Consolation of Israel: the joy of the deliverance that the Messiah is expected to bring to Israel." We could think of Simeon as a metaphor for Israel - an ancient people long awaiting the Deliverer, in faith. Simeon's age is important, it seems to me, for all of us. He lives in hope, just as we are to live in expectation and hope, regardless of our age or what we have seen in life. This is a great secret to spiritual reality, to the life of those who would be devoted to spiritual understanding.

And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. So he came by the Spirit into the temple. Simeon is a devout man, a man fully enmeshed in prayer in his life, living with the gifts of the Holy Spirit. Like so many others (as we mentioned in yesterday's reading and commentary) who people this story surrounding Jesus' birth into the world, Simeon experiences great grace in his life, and the action and participation of the Holy Spirit. The "Lord's Christ" is the Christ of God the Father. The Christ is the "Anointed One." In some way, we have in this passage the revelation of Trinity: God the Father, the Son as the Child and Christ, the Holy Spirit working through Simeon.

And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him up in his arms and blessed God and said: "Lord, now You are letting Your servant depart in peace, according to Your word; For my eyes have seen Your salvation which You have prepared before the face of all peoples, a light to bring revelation to the Gentiles, and the glory of Your people Israel." My study bible notes that, "This 'Canticle of Simeon,' called the Nunc Dimittis (the first words of the prayer in Latin), is still sung daily at evening prayers in the Orthodox Church, as the contemporary confession and experience of all worshiping Christians. Christ is still the salvation God prepared for all peoples, the light of the Gentiles and the glory of Israel." Of course, this canticle is found in many branches of the Church during evening prayers, and its beauty still shines to us. It is the beauty of the light brought to the "old" eyes of Simeon, someone who has awaited this Day, as have his people. The prayer of awaiting is a prayer from ancient times, culminating in the aged eyes of Simeon, who realizes his hope in the Child. Yet, it is even more than this: "For my eyes have seen Your salvation which You have prepared before the face of all peoples, a light to bring revelation to the Gentiles, and the glory of Your people Israel." It is a light, Simeon understands, which is salvation before the face of all peoples, a light to bring revelation to the Gentiles, and the glory of . . . Israel." The glory of Israel, or the people of God, will be this revelation to the Gentiles. The light and hope of Simeon is not only of his people, but for the whole world - all people in all times. This is quite a hope to be realized!

And Joseph and His mother marveled at those things which were spoken of Him. Then Simeon blessed them, and said to Mary His mother, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed." My study bible says, "At the time of the Passion of Christ, Mary will suffer the sword of pain which (according to tradition) she escaped in childbirth. Seeing her Son on the Cross, her soul will be pierced in grief." Again, Simeon speaks through the Holy Spirit, revealing spiritual reality to Joseph and Mary. The sign of Jesus' crucifixion will be "spoken against" - a curse, a scandal - but necessary so that "the thoughts of man hearts may be revealed." In Simeon's prophetic words we find the first indication of what it is to mean that Jesus' life will be a stumbling block, and bear the power of judgment in the response of all people to this event, revealing the thoughts of many hearts.

Repeated themes of age, expectation, the pain of life and its spiritual consolation are in our reading today. We think of the hope of Mary and Joseph. Both of them have been given to understand that this is a special Child - but all is revealed to them as life goes on, a light given, just as it is revealed to us through this story. No one begins this story in complete knowledge and understanding of events that are to unfold. Spiritual prophecy does not work that way: Simeon's prophetic words are the first indication of the pain that Mary will bear, the hardships that will come even to the life of the Son, the Lord's Christ. Simeon, as an old man, has awaited this moment all of his life and now it is fulfilled. His canticle blesses the Child, and praises Him, but the experience of life is also there, and the warning of the experiences to come. So let us consider then, along with our understanding of a long life in the world and the experience of pain that can bring, what it is to await in hope. What is it to live a long life in expectation, and spiritual fulfillment? Simeon sees the culmination of his hopes, the consolation he awaits as fulfillment of Scripture. But what about in our world? We who have this story, lived out 2,000 years ago, how do we await that consolation and that light of expectation? We live in hope of His return, but also in the understanding that this grace which pervades this story, and especially the life and character of Simeon, is something which is also given to us. It has been poured out upon all flesh -- the Anointed One, the Christ, has also anointed us. So to live out in long life the expectation and consolation of this moment is to live also in God's peace, in prayer and communion with the Holy Spirit and the receipt of God's grace. In this powerful understanding, the sad death of Jesus on the Cross has a potent meaning, a reason and purpose, and so can the sad or difficult events of a long life for each of us. It is not that we seek suffering or hidden meaning - but rather that we respond to suffering and the awful shadows of hardship and pain in this world by seeking that Spirit and Its response and consolation for us. I cannot speak to each individual for every pain or hardship, but there is a place for each of us to seek that for ourselves. May you all find yours, in the heart of the prayer, in union with the Holy Spirit and in the light of His life. And may we all live in hope, throughout our lives. Simeon sings an inspired song, and I hope so may we all. This is my prayer for all of us.

He shall be called a Nazarene

Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, "Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child's life are dead." Then he arose, took the young Child and His mother, and came into the land of Israel. But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, "He shall be called a Nazarene."

- Matthew 2:19-23

I have chosen a short reading for today, as we go through Christmastide. We begin with the Holy Family in Egypt, where they have fled because of Herod's murder of the children of Bethlehem, in order to destroy the Child King whom he fears threatens his reign (see The Holy Innocents).

Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, . . . A note in my study bible says here that "Herod the Great died in 4 B.C. The dating of Christ's birth on which the A.D. (Anno Domini, Latin for 'in the year of the Lord') calendar was based was off by several years." I think it's important that we understand the Bible, or any form of Holy Scripture, to be something much more than a history textbook. It's important to know the reality of Our Lord's life, the circumstances into which He was born. But if we base our understanding of life merely on a historical approach, we miss the entirety of spiritual and religious reality that permeates our worldly lives on so many levels of understanding. I once read a text that speculated on the origins of the Star followed by the wise men (see yesterday's reading, Wise men from the East). It focused on a particular day several years earlier than the traditional estimate on which there would have been a alignment of many planets in our solar system -- viewed together from earth's vantage point in that particular orbital cycle to form what would appear to be a blazing star. An interesting speculation, but the basis for our faith encompasses so much more, and impacts us at levels within ourselves that give meaning and power to our choices for faith.

. . . saying, "Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child's life are dead." In the earlier reading on the Holy Innocents (cited above), my study bible had an important comment: "This is one of a number of instances in Scripture where God's people must elude civil power in order to do His will." And so, we see from the very beginning of the life of Jesus an interaction with civil power that makes the birth of the holy into our world quite difficult. There is so much that pervades this story of Jesus' birth, giving them difficulties to surmount in order to bring the holy into the world: His mother's pregnancy before her marriagel her spouse, Joseph, must be a man of faith, who can accept an angel's word that comes to him in a dream; Elizabeth and Zacharias who were childless until old age, who are called to name their child a special name, not in the family. Mary and Joseph had to travel for the census when she is ready to deliver her Child, and because there is so much crowding in Bethlehem, there is no room in the guest quarters, and the child is laid in a manger. Finally, having heard the news from the wise men, Herod seeks to kill the child (and the wise men, too, are warned in a dream to avoid Herod on their return). All the parties involved in this story, who welcome the holy at work in their lives and being born into the world, have difficulties to encounter, to avoid, to endure as they play their roles in the Scriptures. We are not given a story of a perfectly charmed life, but rather the avoidance of the pitfalls of a difficult life in order to bring this fruit to bear in the world, the story of the birth of the holy among us (Emmanuel or "God with us").

Then he arose, took the young Child and His mother, and came into the land of Israel. And finally, in today's reading, the Holy Family can make the journey from Egypt to Israel, but there are still difficulties to encounter.

But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. My study bible says here: "Archelaus was banished by Augustus Caesar to Gaul in A.D. 6, when the Jews, protesting the cruelty of Archelaus' rule, petitioned his removal. That very cruelty is foretold by the Lord as a warning to Joseph; hence the detour to Nazareth (v. 23), a town in Galilee governed by another son of Herod, called Herod Antipas (see Luke 3:1)." Again, Joseph is warned in a dream. We see the workings of grace repeated in this story and all through the readings that surround Jesus' birth: there are repeated warnings in dreams, including an angel that appeared previously in a dream to Joseph to tell him about the baby his wife Mary was carrying, the wise men are warned in a dream, and angelic messengers appear to Zacharias and to Mary. The Spirit also speaks through prophecy. So we encounter two important elements laced into all of these stories: the difficulties of human worldly life that are encountered, the burdens placed upon these individuals or persecution or social stigma; and the work of the Holy Spirit, of grace, which must be heeded through faith in order for this story of the birth of Jesus and the work of the Holy in the world to be completed. How do these two elements show themselves to be at work in our lives? This is the question that begs to be asked.

And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, "He shall be called a Nazarene." My study bible has an interesting note on this passage: "The prophecy here cannot be conclusively identified. It has been taken variously as a reference to the Branch (Heb. neser) of Isaiah (Is. 11:1) or to the Nazirite (Heb. nazir) of Judges (Judg. 13:7; see Num. 6:1-21). Or Matthew may be alluding to passages which speak of the Messiah as despised, since Nazareth did not have a good reputation among the Jews (John 1:46). Nazarene later became a designation for followers of Jesus, especially in the Semitic world, although 'Christian' was the more common name." We will see that even from the reference cited here in John's Gospel, about Nathanael's response to Jesus ("Can anything good come out of Nazareth?"), the birth of the Holy into our world is not one of easy, streamlined, problem-free life, but of difficulties and challenges, and the faith necessary to see them through and into the life of the Spirit.

All of this, of course, goes entirely counter to our human assumptions about how the holy should work in our world. One would think that with God's hand behind all that happens in a life, all should be smooth. The way should be paved with golden paving stones. But that's not the way that this story works and that's not the way the Scriptures teach us about life in the Way of the Holy in our world. Our Scriptures, on the contrary, teach us about this Light that is born with us, into the darkness that fills or overshadows our lives and our world. And it tells us much more than just about the difficulties, but about the necessity that shapes our choice to hear the holy, through those difficulties -- to receive, accept, and understand. All of those figures that people this story endure hardship and difficulties, whether they be from the civil authorities or social shame in some sense. Worldly coercive power via political or social pressures works against them - and in the midst of that, the holy: grace at work in dreams, via angelic messenger, the work of the Holy Spirit in prophecy. Spiritual inspiration comes via spiritual means through the difficulties and in the midst of them. And there we have our test of what meets humankind in the darkness and difficulties of our lives. Without their reception and follow through, we just wouldn't have this story. And that is where the great test of what makes this story or not comes through: how do they respond? Joseph, with his acceptance of the angel's message, takes Mary as his wife and cares for this Son. Mary accepts the word of the angel and "ponders all these things in her heart." Elizabeth knows and understands what is happening through her unborn infant son and his response to Mary's just-conceived child. And there is so much more. Without them, all these people who choose, symbolically, to be "God-bearers" as was Mary, there would be no story here. There would be no Scriptural event to teach us about the work of the Holy in our world, about how God works with us and within us and through us to make such a story. So let us consider then the two elements we encounter in life in this Scripture, in this world of people who seek to hear and understand, to be the light-bearers and help to bring that light into the world: difficulties or conflicts with worldly power in one form or another, and the action of grace which must be received, accepted and acted upon. Both elements make up our story in the Scriptures, and they make up, also, our encounters in our lives. Can we understand this midst our own desires for a care-free life? Can we find God in the difficulties, love midst our encounters in life showing us the Way? Ask, He said, and ye shall receive. Let us remember the man from Nazareth who asks us for our faith, love and trust -- and that so much also depends on our answer, on us. We remember, also, that to be holy, or sacred, is to be set apart. Time and again, we encounter in the Scriptures those who are set apart via exclusion and hardship, and it is faith they are called upon to heed. Jesus will call us all to invite to the table those who are excluded, in so many ways. To be set apart is not easy - but to hear the voice of the Shepherd is the work of those who would give birth to the holy. Can we do this?

Wise men from the East

Damaskinos - Adoration of the Magi

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, "Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him." When Herod the king heard this, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. So they said to him, "In Bethlehem of Judea, for thus it is written by the prophet:

'But you, Bethlehem, in the land of Judah,

Are not the least among the rulers of Judah;

For out of you shall come a Ruler

Who will shepherd My people Israel.'"

Then Herod, when he had secretly called the wise men, determined from them what time the star appeared. And he sent them to Bethlehem and said, "Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also."

When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gift to Him: gold, frankincense, and myrrh. Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.

- Matthew 2:1-12

Today we continue our Christmastide readings, with the story of the "wise men" from the East. Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, . . . My study notes here that "Matthew anticipates Jesus' mission to the Gentiles. The wise men, or Magi, who come from the East, that is, outside of Israel (perhaps from Persia), are the scholars of their time. In the Old Testament, Balaam (Numbers 23; 24) was one of their predecessors, a Gentile who also anticipated the Messiah. The worship of the Lord by the Magi is symbolic of the Church, the true Israel, in which membership is determined by faith, not by ethnic lineage." It continues, "One of the rare bits of chronological information in Matthew places this event in the reign of Herod the Great, king of Judea (37-4 B.C.). An underling of Rome, he was a great builder but a cruel ruler." I find it very important that we have a sense of "all things" being under this Creator, this Babe who is the king or Messiah. My study bible's commentary that this is Matthew's vision of Jesus' mission to the Gentiles, teaches us something very important about this Incarnation: it is the incarnation of Creator, the One who is Truth and Whose Spirit is called the Spirit of Truth. Therefore, we anticipate rightly, whatever is true in all religion in some sense serves the Person who is Truth, and is also found in Christ.

. . . saying, "Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him." A note here reads, "The star signifies the extraordinary importance of the birth of the Christ Child. In ancient times a star signified a god, a deified king (Num. 24:17). This star is a sign of the Messiah Himself, signifying the light He will shed upon the world." A kind of revelation leads the "wise men" to Jesus. The light of the star gives us part of the nature of this Messiah; He is the light coming into the world, and into the darkness, to illuminate the Way for those who would be wise. In this event, we have an understanding of the cosmic nature of Christ, this Messiah, who is not just for one people, but for a whole universe of beauty and creation, and those who understand, who see.

When Herod the king heard this, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. A note here teaches: "Knowing little of the Jewish Messiah and fearful of losing his throne to a newborn king, Herod asks the chief priests and scribes . . . where the Christ was to be born. The chief priests of the temple in Jerusalem are the political and religious leaders of the Jews. They include the high priest, who alone can enter the Holiest of All (Heb. 9:7). They have no idea that the Messiah has been born. The scribes, high cabinet officers (2 Kin. 22; Jer. 36:10), know the Messiah is to be born, and where. But they have no revelation that He has come. God reveals His truth to those with 'a noble and good heart' (Luke 8:15)." Herod learns some intelligence (in the political sense) from the wise men - there is a threat to Herod's reign. We see this mysterious confluence of intelligence, of wisdom. The Magi come from the East, and they understand. Herod calls together his own intelligence counsel - those who know the Scriptures, whose business it is to understand the things that pertain to the awaited Messiah. All prepare for the arrival, born into our world, of the incarnate Deity of all - a cosmic event, in the form of a Babe. Indeed, all of the cosmos participates - even the star as a sign, and the gifts of the earth borne by the Magi of gold, frankincense and myrrh. And it is not only the realm of religion, wisdom and spiritual understanding that is preparing for this event, but the political realm as well. The question is, as the quotation from Luke 8:15 would teach us, how will each understand this event in their hearts? It is a universal question, open to us all.

So they said to him, "In Bethlehem of Judea, for thus it is written by the prophet: 'But you, Bethlehem, in the land of Judah, are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.'" The quotation is from the Book of the Prophet Micah chapter 5, verse 2. Micah's prophecy teaches us about One "who is, and was and is to come" (Rev. 1:8), as it teaches about a future ruler "whose origins are from of old, from ancient times" - a concept rooted in Mystery, and the depth of Creation.

Then Herod, when he had secretly called the wise men, determined from them what time the star appeared. And he sent them to Bethlehem and said, "Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also." Herod, of course, has received this news in one way, that does not speak of him as having "a noble and good heart." For Herod, all is political, and about threats to his political power. Here he uses trickery on the wise men. The seed of the Word begins even before He is born. How does it fall in each of us, from Herod to the wise men from the East?

When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gift to Him: gold, frankincense, and myrrh. A note here reads: "Matthew, writing for Jewish Christians, cites Gentiles as the first worshipers of Jesus. Luke, writing for Gentile Christians, cites a the first worshipers the Jewish poor -- shepherds from surrounding fields (Luke 2:8-17 [see reading and commentary here and here]). The Magi, firstfruits of the Gentiles, come to Christ bearing gifts: gold, for King; frankincense, for God; and myrrh, for a Man who is to suffer and die. The wise men have received some knowledge about the newborn King through their observation of the star, but when they see Him, they recognize Him as the Sun of Righteousness (Mal. 4:2), the Orient (the rising sun) from on high (Is. 59:19), the Bright and Morning Star (Rev. 22:16)." In the presence of the Child, the Magi or wise men fall and worship Him. We are told, "they rejoiced with exceedingly great joy" as they have found their treasure, the Bright and Morning Star, the Sun of Righteousness, the Orient. We discussed the symbolism of the gifts of the Magi in an earlier commentary, on how the early church viewed Jesus' birth as a prefiguration of all that was to come (see Glory to God in the highest, and on earth peace, goodwill to men!) They understand Him as the Light coming into the world that brings exceedingly great joy.

Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way. Again, the play of dreams divinely inspired with messages for those who are at work in these events that surround the birth of Christ comes into the Gospel. In so many of our Christmastide readings, we have received this sign over and over again, of God's grace at work through divine messengers and dreams.

What message do we get from this Gospel reading today? There is the great Light - Christ who is Himself "the East," the great "Star" of the morning, the "Sun of Righteousness." The wise men follow the light of the star to find the Star, and their hearts are illumined with a divine light, the understanding of exceeding joy at finding this Child and worshiping Him. How many ways can we find Christ? How many signs point the way in our lives? Do dreams help us to understand the way to God, and to the joy we find in finding Christ for ourselves? To my mind, this passage teaches us that all things lead to God, to that center of the great light we can find in our hearts. My study bible cites in commentary Luke's Gospel message about the word (from Jesus' parable of the Sower): But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop. The wise men come from the East, with such hearts noble and good. They can hear and they can see, in the spiritual sense in which Jesus will so often call on us to have true sight and hearing (see Matt. 13:15,16). People from every part of the world, from all backgrounds and understanding have this capability. The Child incarnate in Bethlehem is not just for one people but for all, from all traditions. All that is true comes from this cosmic Creator, the Person who is Truth, "whose origins are from of old, from ancient times." This mysterious root stretches through all of us, and through all of time, to the hearts of any who are ready to hear and understand the Word. Let us not bar in our hearts the wisdom of any person who can find the seed of this Word in their hearts where it can take hold and bear fruits. In a cosmic sense, we are all rooted in that Word, incarnate in the Babe born in Bethlehem, whose true origins begin before us all in Mystery, and are revealed to those to whom the Father wills, who are found everywhere. This is what the Gospel teaches us today. How many ways can the light of this Word reach into our lives? Let us understand that the answer to that question is unlimited, and open our hearts to the work of grace which cannot be contained by any human understanding or limitation we would put on the work of God in our world.

His name was called Jesus

El Greco - The Adoration of the Name of Jesus

So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, "Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us." And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made widely known the saying which was told them concerning this Child. And all those who heard it marveled at those things which were told them by the shepherds. But Mary kept all these things and pondered them in her heart. Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them.

And when eight days were completed for the circumcision of the Child, His name was called JESUS, the name given by the angel before He was conceived in the womb.

- Luke 2:15-21

Today we continue the readings from yesterday, and we are given the readings for the celebration of Feast of the Holy Name. In yesterday's reading, we read of the "good tidings of great joy" which were announced to the shepherds in the fields, and the sign given to the shepherds of the Babe wrapped in swaddling cloth, the multitude of angels that appeared to them. See Glory to God in the highest, and on earth peace, goodwill toward men! Today's reading for the Feast of the Holy Name continues where yesterday's ended in Luke's Gospel.

So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, "Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us." And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made widely known the saying which was told them concerning this Child. A note in my study bible tells us that "the lowly shepherds become the first to share the message of salvation with others." I think it's important to reflect on the understanding of the Shepherd (or The Good Shepherd) as one of the many names of Christ. This was an image He chose for Himself quite positively as reported in Scripture. Shepherds, here in Luke's Gospel, figure as the earliest bearers of the good news (besides the angels, the messengers from heaven); in some way, we can consider them the first Evangelists who bring the good news to the community.

And all those who heard it marveled at those things which were told them by the shepherds. The shepherds spread the good news to the community, and everyone marvels at the story: the multitude of angels that appeared, glorifying and praising God, the telling of the Sign of the Babe they would find, and the great announcement of good news by the angels, "Glory to God in the highest, and on earth peace, goodwill toward men!" These are the "good tidings of great joy" the shepherds cannot contain among themselves, and must share with others. We have so many symbolically represented spiritual realities here, gifts of this child, of grace: glory, peace, joy, good tidings, goodwill toward men. These are all gifts of the Spirit, things precious in our lives, shared with us and among us. This Babe is bearer of each of these things for us and so much more. They are saving qualities that make life worth living, giving life its savor for us, making it sweet, and bringing light as a gift into the darkness, illuminating our lives in the world.

But Mary kept all these things and pondered them in her heart. This powerful poetic turn in the Gospel makes us see the breadth and then the great depth of this news. The shepherds spread the word to the community, bringing it to the world, but Mary "kept all these things and pondered them in her heart." The word, the good news, is not just for celebration and the wide world, but it is also there for its tremendous depths in us, in our interior. This word does not only illumine the life of the whole world, but it shines a light deep into our own interior depths, giving meaning not just to community but also to individual, as we are each children of God, our Creator. Mary has served as the great example down the century, the young woman who said yes to all that was given her by God, the mother who cared for this Child come to us all as a Babe. To "keep these things and to ponder them in the heart" is a form of prayer, of union, allowing grace to plant itself and grow within ourselves. We need both - the communal celebration of the good news, and also the relationship to this word in the depth of our hearts. Together they make us complete human beings with all the benefits of the gifts borne by grace to us in this world.

Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them. They have done their work, as bearers of the great news, and return home "glorifying and praising God for all that they had heard and seen, as it was told them." The shepherds understand the great grace they've been given, the blessing added to their lives. They form the picture of our community as Christians, those for whom this great news, this experience, is shared, and celebrated in glorifying and praising God for what we have been told. They are a picture of us, we who are fortunate to receive it all, and the joy and beauty therein. It is "marvelous" indeed, that which feeds us life abundantly.

And when eight days were completed for the circumcision of the Child, His name was called JESUS, the name given by the angel before He was conceived in the womb. My study bible notes: "Because He fulfills the Law, Jesus receives circumcision according to the precepts of the Mosaic Law -- which He follows during His life and ministry. After the Resurrection, baptism replaced circumcision as the universal sacrament of salvation and initiation into the Church. In the Orthodox Church it is an ancient tradition to name a child on the eighth day." Let us consider then the name of Jesus: it means "God is Salvation" and it focuses us on Jesus' saving mission. We read in John 3:17, "For God did not send His Son to condemn the world, but that the world might be saved through Him." This is the powerful message, and the good news contained in this name, given by Gabriel to Mary, and told to Joseph by an angel in a dream.

We return to the shepherds, the sign of the Child born in a cave for domestic animals, and the understanding of the Holy Name. Jesus will call Himself the Good Shepherd - He will teach us that His sheep know His voice. We are given, by God's grace through this child, joy, good news, a saving grace, peace and goodwill. Like the shepherds, we can share in this joy and good news and peace and goodwill. It is our gift which we share with one another, brought into the world through the Babe born into the cave of this world. In the iconic symbolism we discussed in yesterday's reading and commentary, the Babe is born in our world which, without that light, can truly become a tomb for each of us, a place of limitation, and false boundaries and darkness, a kind of hell. The light is born in that darkness, for us -- for our communities and for each of us in our hearts, just as the good news of marvelous portent was pondered in Mary's heart. Grace - in forms such as that voice that comes to each of His sheep - brings us light and joy and peace and goodwill "not as the world gives." This saving light shining in the darkness gives us life, and teaches us what it is to have life abundantly. Today, let us consider the gifts we receive, and the saving reality of this Name in our lives. How many gifts can you count?