Liturgical Year – Page 6

St Luke: 10 things to know and share

October 18^th is the feast of St. Luke the Evangelist.

Who was he and what do we know about him?

Here are 10 things to know and share . . .

1) Who was St. Luke?

St. Luke is mentioned by name in three passages of Scripture:

In Colossians 4:14, St. Paul writes: “Luke the beloved physician and Demas greet you.”
In 2 Timothy 4:11, Paul writes: “Luke alone is with me. Get Mark and bring him with you; for he is very useful in serving me.”
And in Philemon 23-24, Paul writes: “Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.”

Since Luke is mentioned in three letters, we can infer that he was a frequent companion of St. Paul.

He also shared in Paul’s labors, since he is referred to as one of Paul’s “fellow workers.”

The fact that Paul says, in his final letter, that “Luke alone is with me” suggests that he was a particularly intimate and faithful companion.

Finally, the reference to Luke as “the beloved physician” indicates that his “day job” (as opposed to his apostolic efforts) was as a medical practitioner.

2) What books of Scripture did St. Luke write?

St. Luke is identified by early (2^nd century) tradition as the author of the third Gospel and as the author of the book of Acts.

He also may have had a role in composing some of the letters attributed to St. Paul (see below).

Even if he only wrote Luke and Acts, though, he still wrote more of the New Testament than any other author! Luke and Acts together total almost 38,000 words, or 24% of the whole New Testament.

3) What debt do we owe to St. Luke for his Gospel?

St. Luke’s Gospel is one of the three “Synoptic Gospels,” which means that it covers much of the same territory as those of St. Matthew and St. Mark.

As a result, if Luke’s Gospel had not been written, there would still be a great deal of the Jesus story that would have been preserved (not only by Matthew and Mark but also by John). However, there are certain things that only Luke records.

Among them are these passages (plus a number of others):

The Birth of John the Baptist Foretold (1:5-25)
The Birth of Jesus Foretold (1:26-38)
The Visitation (1:39-56)
The Birth of John the Baptist (1:57-80)
The Circumcision and Presentation of Jesus (2:21-40)
The Finding in the Temple (2:41-52)
The Widow of Nain’s Son (7:11-17)
The Mission of the Seventy (10:01-20)
The Good Samaritan (10:29-37)
“Mary has chosen the good portion” (10:38-42)
The Friend at Midnight (11:5-8)
The Parable of the Rich Fool (12:13-21)
The Parable of the Lost Coin (15:8-10)
The Parable of the Lost Son (15:11-32)
The Parable of the Shrewd Steward (16:1-8)
Lazarus and the Rich Man (16:19-31)
Ten Lepers Cleansed (17:11-19)
The Parable of the Persistent Widow (18:1-8)
The Parable of the Pharisee and the Tax Collector (18:9-14)
Dinner with Zacchaeus (19:1-10)
Who Is the Greatest? (22:24-32)
Jesus Before Herod Antipas (23:6-12)

If these weren’t recorded in Luke’s Gospel, we wouldn’t know about them, because they aren’t recorded elsewhere in the New Testament.

4) Where did Luke get the information for his Gospel?

At the beginning of his Gospel, Luke writes:

Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you [Luke 1:1-3].

Luke’s reference to narratives of the events in the Gospel that preceded his and his reference to having followed “all things,” with those forming of his own account seem to indicate that he used written sources for some of his information.

Given the similarities that Luke has to Matthew and Mark (the other two Synoptic Gospels), it is likely that he used one or both of these.

He also says that he drew information from “eyewitnesses and ministers of the word.”

One of the eyewitnesses he likely interviewed was the Virgin Mary herself. Luke records the material in the infancy narrative in a way that implies Mary was the source of much or all of it (Luke 2:19, 51; more here).

One of the ministers of the word he likely used as a source was St. Paul. One way of showing this is that the words of institution for the Eucharist in Luke’s Gospel (see Luke 22:19-20) is very similar to the formula used by St. Paul (see 1 Cor. 11:24-25). It is less similar to the formula used in Matthew and Mark (see Matt. 26:26-28, Mark 14:22-24). It is likely he used the formula used by St. Paul because he frequently heard Paul saying Mass and this was the most familiar version to him.

An individual who was both an eyewitness and a minister of the word that Luke likely interviewed is St. Peter. We have good reason to think that St. Peter was one of the sources of Acts (see below), and if Luke interviewed him for that, he likely interviewed him for his Gospel as well.

5) What debt do we owe to St. Luke for his writing the book of Acts?

Acts covers the earliest history of the Church after the earthly ministry of Jesus.

It covers a period stretching from A.D. 33 to A.D. 60.

Without Acts we would be able to deduce few things about this period from the letters in the New Testament (e.g., that churches existed in the cities that the letters were sent to, a few events in the life of Paul).

However, we would otherwise be completely ignorant of this period. Luke thus did us a huge service by not stopping with the end of his Gospel and by continuing to record the history of the early Church beyond Jesus’ death and resurrection.

He immeasurably enriched our knowledge of this period.

6) Where did Luke get his information for Acts?

As with the Gospel, Luke likely got his information for Acts from both written sources and from interviews with eyewitnesses and ministers of the word.

He also, notably, witnessed many of the events in the Gospel himself. This is indicated by what are known as the “we” passages in Acts—places in which the author speaks of what “we” did and where “we” went, indicating that the author was present for these events.

There are four such passages:

Acts 16:10–17
Acts 20:5–15
Acts 21:1–18
Acts 27:1–28

A written source that Luke likely used is a travel diary that was kept of Paul’s journeys. Luke himself may have been the author of this diary, though it may have been kept by someone else in the Pauline circle.

There are also three individuals who likely served as major sources for the book:

Peter (featured in Acts 1-6 and 9-12)
Philip the Evangelist (featured in Acts 8)
Paul (featured in Acts 9, 11, and 13-28)

The “we” passages indicate that he had frequent access to Paul, and we know he had access to Peter and Philip the Evangelist as well:

He would have had access to Peter during the two years that Paul stayed in house arrest in Rome (Acts 28:30), where Peter was also ministering.
He would have access to Philip the Evangelist during the two years that Paul stayed in custody at Caesarea Maritima (Acts 23:33, 24:27), where Philip the Evangelist lived (Acts 21:8-9).

7) When were Luke’s Gospel and Acts written?

They were written as companion pieces and dedicated to the same individual (Theophilius). They were thus likely written at the same time.

Since Acts cuts off suddenly in A.D. 60, before Paul has had a chance to appear before Caesar, this is likely when Acts was finished.

Both Luke and Acts were likely written at Rome in A.D. 59-60.

8) Did Luke have a hand in any of Paul’s letters?

Luke is never named as one of Paul’s co-authors, but Paul frequently used secretaries in the process of writing his letters (see, e.g., Rom. 16:22).

Such secretaries—known as amanuenses—could be tasked with writing a letter on behalf of another, based on talking-points given to him by the one for whom he was writing.

Particularly when he was in prison, Paul may have used Luke in this capacity, and some have noted similarities in the style of Luke-Acts and some of the letters attributed to Paul—particularly the pastoral letters (1-2 Tim., Titus).

The fact that, in 2 Timothy, Paul says that “Luke alone is with me” (2 Tim. 4:11) may indicate that Luke was the scribe that Paul used to write this letter.

Although the book of Hebrews does not attribute itself to Paul, many have noted the similarity of the style of this book to Luke-Acts also, and Luke has been proposed as a possible author for it.

9) Was Luke a Jew or a Gentile?

Though some have argued that he was a Jew, it is normally thought that Luke was a Gentile. One of the reasons is that, in Colossians he is mentioned separately from those “of the circumcision”:

Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, receive him), and Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me. . . . Luke the beloved physician and Demas greet you [Col. 4:10-14].

10) What do the Church Fathers say about Luke?

We can’t review what the Church Fathers have to say in detail, but here is part of what St. Jerome wrote about Luke in his Lives Illustrious Men:

Luke a physician of Antioch, as his writings indicate, was not unskilled in the Greek language.

An adherent of the apostle Paul, and companion of all his journeying, he wrote a Gospel, concerning which the same Paul says, “We send with him a brother whose praise in the gospel is among all the churches” and to the Colossians, “Luke the beloved physician salutes you,” and to Timothy, “Luke only is with me.”

He also wrote another excellent volume to which he prefixed the title Acts of the Apostles, a history which extends to the second year of Paul’s sojourn at Rome, that is to the fourth year of Nero, from which we learn that the book was composed in that same city. . . .

He was buried at Constantinople to which city, in the twentieth year of Constantius, his bones together with the remains of Andrew the apostle were transferred [Lives of Illustrious Men 7].

Who was St. Francis of Assisi? 12 things to know and share

St. Francis is one of the most famous saints in Church history.

He’s so significant that the current pope—Pope Francis—chose to take his name.

October 4th is his memorial day.

But who was he, and what did he do?

Here are 12 things to know and share . . .

1) When did St. Francis live?

He was born in 1181 or 1182 (we’re not sure), and he died in 1226. He thus lived to be only 44 or 45 years old.

He was born—and he died—in Assisi, Italy, which is somewhat near Rome.

You can read about Assisi here.

2) How did he get the name “Francis”?

Although many people take new names upon entering religious life, this is not how St. Francis originally got his name.

He was born Giovanni (John) di Bernardone, but in his infancy, his father, Pietro (Peter), began calling him Francesco (“the Frenchman”).

We are not sure why.

3) What was St. Francis’s early life like?

His family was well-to-do, his father being a wealthy silk merchant.

According to the Catholic Encyclopedia:

He was not very studious, and his literary education remained incomplete. Although associated with his father in trade, he showed little liking for a merchant's career, and his parents seemed to have indulged his every whim.

Thomas of Celano, his first biographer, speaks in very severe terms of Francis's youth.

Certain it is that the saint's early life gave no presage of the golden years that were to come.

No one loved pleasure more than Francis; he had a ready wit, sang merrily, delighted in fine clothes and showy display.

Handsome, gay, gallant, and courteous, he soon became the prime favorite among the young nobles of Assisi, the foremost in every feat of arms, the leader of the civil revels, the very king of frolic.

But even at this time Francis showed an instinctive sympathy with the poor, and though he spent money lavishly, it still flowed in such channels as to attest a princely magnanimity of spirit.

4) Did he fight in the military?

Yes. According to the Catholic Encyclopedia:

When about twenty, Francis went out with the townsmen to fight the Perugians in one of the petty skirmishes so frequent at that time between the rival cities.

The Assisians were defeated on this occasion, and Francis, being among those taken prisoners, was held captive for more than a year in Perugia.

A low fever which he there contracted appears to have turned his thoughts to the things of eternity; at least the emptiness of the life he had been leading came to him during that long illness.

With returning health, however, Francis's eagerness after glory reawakened and his fancy wandered in search of victories; at length he resolved to embrace a military career, and circumstances seemed to favor his aspirations.

5) How did his life change?

According to the Catholic Encyclopedia:

Not long after his return to Assisi [in 1205], whilst Francis was praying before an ancient crucifix in the forsaken wayside chapel of St. Damian's below the town, he heard a voice saying: "Go, Francis, and repair my house, which as you see is falling into ruin."

Taking this behest literally, as referring to the ruinous church wherein he knelt, Francis went to his father's shop, impulsively bundled together a load of colored drapery, and mounting his horse hastened to Foligno, then a mart [market] of some importance, and there sold both horse and stuff to procure the money needful for the restoration of St. Damian's.

When, however, the poor priest who officiated there refused to receive the gold thus gotten, Francis flung it from him disdainfully.

6) How did his parents react?

According to the Catholic Encyclopedia:

The elder Bernardone, a most niggardly man, was incensed beyond measure at his son's conduct, and Francis, to avert his father's wrath, hid himself in a cave near St. Damian's for a whole month.

When he emerged from this place of concealment and returned to the town, emaciated with hunger and squalid with dirt, Francis was followed by a hooting rabble, pelted with mud and stones, and otherwise mocked as a madman.

Finally, he was dragged home by his father, beaten, bound, and locked in a dark closet.

Freed by his mother during Bernardone's absence, Francis returned at once to St. Damian's, where he found a shelter with the officiating priest, but he was soon cited before the city consuls by his father.

The latter, not content with having recovered the scattered gold from St. Damian's, sought also to force his son to forego his inheritance.

This Francis was only too eager to do; he declared, however, that since he had entered the service of God he was no longer under civil jurisdiction.

Having therefore been taken before the bishop, Francis stripped himself of the very clothes he wore, and gave them to his father, saying: "Hitherto I have called you my father on earth; henceforth I desire to say only 'Our Father who art in Heaven.'"

7) How did he begin the Franciscan order?

According to the Catholic Encyclopedia:

Having obtained a coarse woolen tunic of "beast cooler", the dress then worn by the poorest Umbrian peasants, and tied it round him with a knotted rope, Francis went forth at once exhorting the people of the country-side to penance, brotherly love, and peace.

The Assisians had already ceased to scoff at Francis; they now paused in wonderment; his example even drew others to him.

Bernard of Quintavalle, a magnate of the town, was the first to join Francis, and he was soon followed by Peter of Cattaneo, a well-known canon of the cathedral.

In true spirit of religious enthusiasm, Francis repaired to the church of St. Nicholas and sought to learn God's will in their regard by thrice opening at random the book of the Gospels on the altar.

Each time it opened at passages where Christ told His disciples to leave all things and follow Him.

"This shall be our rule of life", exclaimed Francis, and led his companions to the public square, where they forthwith gave away all their belongings to the poor.

8) Was Francis ever ordained?

Yes. He was ordained a deacon, but not a priest.

9) Did St. Francis invent the Nativity Scene we find in many Churches (and homes) at Christmas time today?

According to the Catholic Encyclopedia:

It was during Christmastide of this year (1223) that the saint conceived the idea of celebrating the Nativity "in a new manner", by reproducing in a church at Greccio the praesepio [Latin, “crib,” “manger”] of Bethlehem, and he has thus come to be regarded as having inaugurated the population devotion of the Crib.

10) How did St. Francis receive the stigmata of Christ?

According to the Catholic Encyclopedia:

It was on or about the feast of the Exaltation of the Cross (14 September [in 1224]) while praying on the mountainside, that he beheld the marvelous vision of the seraph, as a sequel of which there appeared on his body the visible marks of the five wounds of the Crucified which, says an early writer, had long since been impressed upon his heart.

Brother Leo, who was with St. Francis when he received the stigmata, has left us in his note to the saint's autograph blessing, preserved at Assisi, a clear and simple account of the miracle, which for the rest is better attested than many another historical fact.

The saint's right side is described as bearing on open wound which looked as if made by a lance, while through his hands and feet were black nails of flesh, the points of which were bent backward.

After the reception of the stigmata, Francis suffered increasing pains throughout his frail body, already broken by continual mortification.

11) How did St. Francis’s death and canonization come about?

According to the Catholic Encyclopedia:

Worn out, moreover, as Francis now was by eighteen years of unremitting toil, his strength gave way completely, and at times his eyesight so far failed him that he was almost wholly blind.

During an access of anguish, Francis paid a last visit to St. Clare at St. Damian's, and it was in a little hut of reeds, made for him in the garden there, that the saint composed that "Canticle of the Sun", in which his poetic genius expands itself so gloriously.

This was in September, 1225. Not long afterwards Francis, at the urgent instance of Brother Elias, underwent an unsuccessful operation for the eyes, at Rieti.

He seems to have passed the winter 1225-26 at Siena, whither he had been taken for further medical treatment.

[By April, 1226] alarming dropsical symptoms [i.e., edema, abnormal bodily swelling due to water retention] had developed, and it was in a dying condition that Francis set out for Assisi. . . .

In the early autumn Francis, feeling the hand of death upon him, was carried to his beloved Porziuncola, that he might breathe his last sigh where his vocation had been revealed to him and whence his order had struggled into sight. . . .

Then wishing to give a last token of detachment and to show he no longer had anything in common with the world, Francis removed his poor habit and lay down on the bare ground, covered with a borrowed cloth, rejoicing that he was able to keep faith with his Lady Poverty to the end.

He was canonized in 1228 by Pope Gregory IX.

12) Where can we learn more about St. Francis?

Much more here.

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8 things to know and share about the Guardian Angels

October 2 is the memorial of the Guardian Angels in the liturgy.

Here are 8 things to know and share about the angels it celebrates . . .

1) What is a guardian angel?

A guardian angel is an angel (a created, non-human, non-corporeal being) that has been assigned to guard a particular person, especially with respect to helping that person avoid spiritual dangers and achieve salvation.

The angel may also help the person avoid physical dangers, particularly if this will help the person achieve salvation.

2) Where do we read about guardian angels in Scripture?

We see angels helping people on various occasions in Scripture, but there are certain instances in which we see angels providing a protective function over a period of time.

In Tobit, Raphael is assigned to an extended mission to help Tobit’s son (and his family in general).

In Daniel, Michael is described as “the great prince who has charge of your [Daniel’s] people” (Dan. 12:1). He is thus depicted as the guardian angel of Israel.

In the Gospels, Jesus indicates that there are guardian angels for individuals, including little children. He says:

See that you do not despise one of these little ones; for I tell you that in heaven their angels always behold the face of my Father who is in heaven (Matt. 18:10).

3) What does Jesus mean when he says these angels “always behold” the fact of the Father?

It may mean that they are constantly standing in his presence in heaven and able to communicate the needs of their charges to him.

Alternately, based on the idea that angels are messengers (Greek, angelos = “messenger”) in the heavenly court, it may mean that whenever these angels seek access to the heavenly court, they are always granted it and allowed to present the needs to their charges to God.

4) What does the Church teach about guardian angels?

According to the Catechism of the Catholic Church:

From its beginning until death, human life is surrounded by their watchful care and intercession. Beside each believer stands an angel as protector and shepherd leading him to life. Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God [CCC 336].

See here fore more on the Church’s teachings on angels in general.

5) Who has guardian angels?

It is considered theologically certain that each member of the faith has a special guardian angel from the time of baptism.

This view is reflected in the Catechism of the Catholic Church, which speaks of “each believer” having a guardian angel.

Although it is certain that the faithful have guardian angels, it is commonly thought that they are even more widely available. Ludwig Ott explains:

According to the general teaching of the theologians, however, not only every baptized person, but every human being, including unbelievers, has his own special guardian angel from his birth [Fundamentals of Catholic Dogma, 120].

This understanding is reflected in an Angelus address by Benedict XVI, who stated:

Dear friends, the Lord is ever close and active in humanity’s history and accompanies us with the unique presence of his Angels, whom today the Church venerates as “Guardian Angels”, that is, ministers of the divine care for every human being. From the beginning until the hour of death, human life is surrounded by their constant protection [Angelus, Oct. 2, 2011].

5) How can we thank them for the help they give us?

The Congregation for Divine Worship and the Discipline of the Sacraments explained:

Devotion to the Holy Angels gives rise to a certain form of the Christian life which is characterized by:

devout gratitude to God for having placed these heavenly spirits of great sanctity and dignity at the service of man;
an attitude of devotion deriving from the knowledge of living constantly in the presence of the Holy Angels of God;- serenity and confidence in facing difficult situations, since the Lord guides and protects the faithful in the way of justice through the ministry of His Holy Angels. Among the prayers to the Guardian Angels the Angele Dei is especially popular, and is often recited by families at morning and evening prayers, or at the recitation of the Angelus [Directory on Popular Piety and the Liturgy, 216].

6) What is the Angele Dei prayer?

Translated into English, it reads:

Angel of God,
my guardian dear,
to whom God’s love
commits me here,
ever this day,
be at my side,
to light and guard,
rule and guide.

Amen.

This prayer is particular suited for devotion to guardian angels, since it is addressed directly to one’s own guardian angel.

7) Are there dangers to watch out for in venerating angels?

The Congregation stated:

Popular devotion to the Holy Angels, which is legitimate and good, can, however, also give rise to possible deviations:

when, as sometimes can happen, the faithful are taken by the idea that the world is subject to demiurgical struggles, or an incessant battle between good and evil spirits, or Angels and daemons, in which man is left at the mercy of superior forces and over which he is helpless; such cosmologies bear little relation to the true Gospel vision of the struggle to overcome the Devil, which requires moral commitment, a fundamental option for the Gospel, humility and prayer;
when the daily events of life, which have nothing or little to do with our progressive maturing on the journey towards Christ are read schematically or simplistically, indeed childishly, so as to ascribe all setbacks to the Devil and all success to the Guardian Angels [op. cit., 217].

8) Should we assign names to our guardian angels?

The Congregation stated:

The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture [ibid.].

Celebrating the Archangels: 7 things to know and share

September 29^th is the feast of St.s Michael, Gabriel, and Raphael—archangels.

These are the only three angels whose names are mentioned in Scripture, and this is their day.

Here are 7 things to know and share . . .

1) What is an archangel?

The word “archangel” (Greek, archangelos) means “high-ranking angel”—the same way that “archbishop” means a high-ranking bishop.

Only St. Michael is described as an archangel in Scripture (Jude 9), but it is common to honor St.s Gabriel and Raphael as archangels also.

2) Why are they called “saints” if they’re angels rather than humans?

The word “saint” (Greek, hagios) means “holy one.”

It does not mean “holy human being.” As a result, it can apply to holy ones that aren’t human.

Since St.s Michael, Gabriel, and Raphael all chose to side with God rather than the devil, they are holy angels and thus saints.

All angels that sided with God are saints, but these three’s names are known to us, and so they are picked out by name in the liturgy.

3) Does this day have any other names?

Yes. Traditionally in English it has also been called “Michaelmas” (i.e., the Mass that celebrates St. Michael, on the same principle that “Christmas” is the Mass that celebrates Christ’s birth).

4) What do we know about St. Michael?

His name means “Who is like God?” (The implied answer is: Nobody; God is the greatest there is.)

St. Michael is mentioned by name in three books of Scripture:

In Daniel, he is described as “one of the chief princes” in the heavenly hierarchy (Dan. 10:13). He is also described to Daniel as “your prince” (Dan. 10:12). The meaning of this phrase is later clarified, and Michael is described as “the great prince who has charge of your people” (Dan. 12:1). He is thus depicted as the guardian angel of Israel. These same passages also refer to Michael doing battle against the spiritual forces at work against Israel.
In Jude 9, Michael is said to have contended with the devil over the body of Moses. On this occasion, we are told, “he did not presume to pronounce a reviling judgment upon him, but said, ‘The Lord rebuke you.’”
In Revelation, Michael and his angels are depicted fighting the devil and casting them out of heaven (Rev. 12:7-8). He is also commonly identified as the angel who binds the devil and seals him in the bottomless pit for a thousand years (Rev. 20:1-3), though the name “Michael” is not given on this occasion.

5) What do we know about St. Gabriel?

His name means “God is my warrior” (meaning, essentially, “God is my defender”).

St. Gabriel is mentioned in two books of Scripture:

In Daniel, he is assigned to help Daniel understand the meaning of a vision he has seen (Dan. 8:16). Later, while Daniel is in a prolonged period of prayer, Gabriel comes to him (Dan. 9:21) and gives him the prophecy of “seventy weeks of years” concerning Israel’s future (Dan. 9:24-27).
In Luke, he appears to Zechariah the priest and announces the conception and birth of John the Baptist (Luke 1:13-19). Later, he appears to the Virgin Mary and announces the conception and birth of Jesus Christ (Luke 1:26-33).

6) What do we know about St. Raphael?

His name means “God heals.”

St. Raphael is mentioned in a single book of Scripture: Tobit.

In Tobit, the blind Tobit and the maid Sarah, whose seven husbands have been killed by the demon Asmodeus, pray to God.

The prayer of both was heard in the presence of the glory of the great God. And Raphael was sent to heal the two of them: to scale away the white films of Tobit’s eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her (Tob. 3:16-17).

Raphael thus becomes a travelling companion of Tobias, posing as a relative named Azarias son of Ananias (Tob. 5:12). He eventually binds the demon, enabling Tobias to safely marry Sarah, and provides the means for Tobit to be healed of his blindness.

Afterward, he reveals his true identity, saying:

I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One (Tob. 12:15).

7) How is this day celebrated?

In addition to its commemoration in the liturgy, there are various local ways of celebrating this day. See here for some examples.

Did God Deceive Jeremiah?

The readings you heard at Mass on Sunday say that God “duped” Jeremiah.

Wait . . . what?

How could an all-holy God “dupe” or deceive anybody?

What’s going on here?

Let’s Start with the Text

The readings for the 22^nd Sunday of Ordinary Time (Year A), contain a passage from Jeremiah, which reads, in part:

You duped me, O LORD, and I let myself be duped;
you were too strong for me, and you triumphed.
All the day I am an object of laughter;
everyone mocks me [Jer. 20:7].

“Duped”?

Okay, let’s start by noting that “duped” is a tin-eared translation. The word is too colloquial and comes of as jarring in this context.

How does the verse read in other translations? Here it is in the RSV:CE:

O Lord, thou hast deceived me,
and I was deceived;
thou art stronger than I,
and thou hast prevailed.
I have become a laughingstock all the day;
every one mocks me.

Hm. It doesn’t have the jarring lurch into the colloquial, but it still has carries the implication of God actively doing something evil by deceiving someone.

The Language of Direct Attribution

Now, the Old Testament does have a mode of language in which—sometimes—everything that happens is attributed directly to God.

This happens, for example, when 2 Samuel 24:1 says God moved David to take a census that he shouldn’t have, whereas 1 Chronicles 21:1 says the devil moved him to do it.

2 Samuel is using the language of direct attribution, where the bad thing that happened (David’s census) is attributed directly to God, whereas 1 Chronicles uses a more refined mode of language that recognizes the bad thing that happened was prompted by the devil, with the implication that God allowed it.

The language of direct attribution is an ancient way of showing the fact that everything happens under God’s providence, but this mode of language does not distinguish between things that God intends and actively causes and those things that he merely allows.

When this mode of language is in use, bad things are spoken of in a way that directly attributes them to God.

In reality, God is all-holy and does not do anything evil. He tolerates evil with a view toward bringing good out of it. Thus the Catechism states:

The fact that God permits physical and even moral evil is a mystery that God illuminates by his Son Jesus Christ who died and rose to vanquish evil. Faith gives us the certainty that God would not permit an evil if he did not cause a good to come from that very evil, by ways that we shall fully know only in eternal life [CCC 324].

But, particularly in the Old Testament, they didn’t always make this kind of distinction and had a way of speaking that attributed everything—good or bad—directly to divine agency.

Is that’s what is happening in Jeremiah 20:7? Did Jeremiah get into the role of prophet not knowing what would happen to him and the suffering he would experience, so now he is using that mode of language?

That would be one way of solving the problem, but there are others . . .

The Language of Subjective Feeling

Scripture has another mode of language in which a person speaks his feelings without necessarily implying that what he says is to be taken literally. He may be expressing his feelings using hyperbole (i.e., exaggeration to make a point).

A jubilant example of this occurs in Psalm 108:2, where the psalmist cries:

Awake, harp and lyre; I will awaken the dawn!

This means that the psalmist is really jubilant and wants to go on and on praising God with song.

It need not literally mean that he will stay up all night praising God. (Indeed, I don’t have any evidence that Psalm 108 was used exclusively in all-night prayer services.)

It certainly does not mean that the psalmist will sing so long and so loud that he will literally awaken the sun from its slumber and cause it to come up.

We thus might suppose that Jeremiah is doing something similar, only with a negative emotion instead of a positive one.

Perhaps he didn’t realize what he was getting into by becoming a prophet and now he feels like he was deceived. On this theory, he would just be “venting” to get it out of his system, without it being literally the case that God tricked him.

And there is another way of looking at the text . . .

Look Closely at the Verb and the Context

The verb being translated as “dupe/deceive” is pathah, and while it can mean these things, it also has other meanings, and in this context it may well have one of those.

Writing in the Word Biblical Commentary (vol. 26, Jeremiah 1-25), Joel Drinkard writes:

The verb pathah is variously translated as “deceive, seduce, persuade.” . . .

[D]espite the common English translation of pathah as deceive (KJV, RSV), the context does not indicate that Yahweh has in any way deceived Jeremiah: from his call experience on, Yahweh has warned Jeremiah of the opposition he would encounter.

The context rather suggests the meaning of persuasion. Clines and Gunn suggest that the word pathah deals especially with attempts, not necessarily success, in persuading, hence the title of their article, “You Tried to Persuade Me.…”

However, in this passage, the context makes clear that Yahweh was quite successful: Yahweh persuaded and Jeremiah was fully, completely persuaded. Yahweh’s persuasion overpowered (khazaq) Jeremiah, and Yahweh overcame (yakol) [comment on 20:7, bibliographic references omitted].

An example of where God warned Jeremiah about the trials he would face as a prophet is found right at the beginning of the book, in Jeremiah 1:18-19:

And I, behold, I make you this day a fortified city, an iron pillar, and bronze walls, against the whole land, against the kings of Judah, its princes, its priests, and the people of the land. They will fight against you; but they shall not prevail against you, for I am with you, says the Lord, to deliver you.”

So while it could be that the text is using the language of direct attribution or the language of subjective feeling, we don’t have to go that far. It is also possible—and, in view of God’s warnings to Jeremiah, perhaps even probable—that the verb is just being used in the sense of “persuade” rather than “deceive” or (cringe!) “dupe.”

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St. Augustine: 10 things to know and share

August 28^th is the memorial of St. Augustine, bishop and doctor of the Church.

He’s one of the most influential Church Fathers and theologians in history.

Who was he and why is he so famous?

Here are 10 things to know and share . . .

1) When and where was he born?

St. Augustine was born in A.D. 354 in Thagaste, Numidia (modern day Souk Ahras, Algeria) into an upper-class family.

His father—Patricius—was a pagan, though he converted to Christianity on his deathbed.

His mother—St. Monica—was a Christian and raised Augustine in the faith, though he was not baptized until he was an adult.

He was of mixed-race ancestry, with ancestors including Phoenicians, Berbers, and Latins. He considered himself Punic.

Latin seems to have been his first language.

2) How did he become aware of sin?

As a boy he became conscious of sin in a special way when he participated in a pointless act of theft. This made a profound impression on him and he later wrote about and regretted it.

In his spiritual autobiography, the Confessions, he described the incident:

In a garden nearby to our vineyard there was a pear tree, loaded with fruit that was desirable neither in appearance nor in taste.

Late one night—to which hour, according to our pestilential custom, we had kept up our street games—a group of very bad youngsters set out to shake down and rob this tree.

We took great loads of fruit from it, not for our own eating, but rather to throw it to the pigs; even if we did eat a little of it, we did this to do what pleased us for the reason that it was forbidden.

Behold my heart, O Lord, behold my heart upon which you had mercy in the depths of the pit.

Behold, now let my heart tell you what it looked for there, that I should be evil without purpose and that there should be no cause for my evil but evil itself.

Foul was the evil, and I loved it [Confessions 2:4:9].

3) What other sins did he commit in youth?

St. Augustine participated in what St. Paul delicately calls “youthful passions” (2 Tim. 2:22).

He wrote about this in the Confessions, noting a prayer of his at the time that later became famous and reflects the experience of many people. He said:

I, miserable young man, supremely miserable even in the very outset of my youth, had entreated chastity of You [O God], and said,

“Grant me chastity and continence . . . but not yet.”

For I was afraid lest You should hear me soon, and soon deliver me from the disease of concupiscence, which I desired to have satisfied rather than extinguished [Confessions 8:7].

When he was 19, he began a long-term affair with a woman. We do not know her name, because Augustine deliberately did not record it, perhaps out of concern for her reputation.

She was not of Augustine’s social class, and he never married her, perhaps because St. Monica objected to him marrying a woman of a lower class.

She did, however, give Augustine a son, who was named Adeodatus (Latin, “By God Given” or, more colloquially, “Gift of God”).

This naming indicates an awareness that, no matter how a child is conceived, and even if the parents did something very wrong, every child is a gift of God.

4) How did he develop religiously?

Despite his Christian upbringing, Augustine left abandoned the Faith and became a Manichean, which crushed his mother.

Manicheanism was a Gnostic, dualistic sect founded in the A.D. 200s by an Iranian man named Mani.

5) Thus far, Augustine has stolen pears just to be naughty, had a long-term affair, fathered a child outside of wedlock, and abandoned the Christian Faith. Things aren’t going so well for him on the becoming-a-saint front. How did he turn it around?

He took a position teaching rhetoric in Milan, Italy and, with the encouragement of his mother, began to have more contact with Christians and Christian literature.

One day, in the summer of 386, he heard a childlike voice chanting “Tolle, lege” (Latin, “Take, read”).

He took this as a divine command and opened the Bible, randomly, to Romans 13:13-14, which reads:

Let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy.

But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Applying this to his own life, Augustine was cut to the heart, and his conversion now began in earnest.

He was baptized, along with Adeodatus, at the next Easter Vigil.

St. Ambrose of Milan baptized both of them.

Incidentally, St. Ambrose may have the strangest life story of any of the Church Fathers.

6) So now he’s a baptized layman. How did he become a Church Father?

In 388, Augustine, Monica, and Adeodatus prepared to return to North Africa.

Unfortunately, Monica only made it as far as Ostia, the port of Rome, where passed on to her heavenly reward.

Back in Africa, Adeodatus passed away also.

This left Augustine alone on the family property. He sold almost all his possessions and gave the money to the poor. He did, however, retain the family house, which he turned into a monastery.

In 391, he was ordained a priest of the diocese of Hippo (now Annaba, Algeria).

In 395, he became the city’s coadjutor bishop and then its bishop.

As bishop, he wrote extensively (in fact, he wrote prodigiously), and the value of his writings was such that he became a Church Father.

7) How did he die?

Augustine passed to his heavenly reward on August 28, 430 (hence his feast day of August 28).

At the time, Hippo was being sacked by Arian Vandals—meaning actual, historical Vandals (the Germanic tribe), not just people committing the petty crime of vandalism.

Unfortunately, after his death the Vandals burned the city, but they left Augustine’s cathedral and library untouched.

8) How did he become a saint?

He was canonized by popular acclaim, as the custom of papal canonization had not yet arisen.

9) How did he become a doctor of the Church—and why?

Together with Gregory the Great, Ambrose, and Jerome, Augustine was one of the original four doctors of the Church. He was proclaimed a doctor by Pope Boniface VII in 1298.

He was named a doctor because of the extraordinarily high value of his writings, which include major theological, philosophical, and spiritual works.

Among his most famous works are:

The Confessions (his spiritual autobiography)
The City of God
On Christian Doctrine
Handbook on Faith, Hope, and Love

This is just a tiny selection of what he wrote though. The guy could not stop writing!

A large selection of his writing is online here.

10) Is it true that Pope Emeritus Benedict XVI has a special attachment to the thought of St. Augustine?

Yes. In his autobiography, Milestones, he wrote:

[Augustine] in his Confessions had struck me with the power of all his human passion and depth. By contrast, I had difficulties in penetrating the thought of Thomas Aquinas, whose crystal-clear logic seemed to me to be too closed in on itself, too impersonal and ready-made.

Later, as pope, he said:

As you know, I too am especially attached to certain Saints: among them (in addition to St Joseph and St Benedict, whose names I bear) is St Augustine whom I have had the great gift to know, so to speak, close at hand through study and prayer and who has become a good “travelling companion” in my life and my ministry [General Audience, Aug. 25, 2010].

BONUS ITEM:

The name Augustine is a form of the title Augustus, which was given to Roman emperors to indicate their greatness and venerableness. (That’s what “Augustus” means.)

Despite the high-sounding connotations of the name “Augustus,” the name “Augustine” has given us a name with much more colloquial connotations: Gus.

The name of Augustine’s diocese—Hippo—also has interesting resonances. To English speakers, it sounds like a contraction of “hippopotamus,” but in Greek it called to mind a very different animal.

“Hippo” comes from the Greek word for horse.

“Augustine of Hippo” thus can be read as “Gus from Horse.”

That Old West sound seems appropriate, since as one of the Latin Fathers, Augustine was from the really Old West.

What Now?

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The Assumption of Mary: 12 things to know and share

August 15 is the solemnity of the Assumption of Mary.

In the United States, it is a holy day of obligation.

What is the Assumption of Mary, how did it come to be defined, and what relevance does it have for our lives?

Here are 12 things to know and share . . .

1) What is the Assumption of Mary?

The Assumption of Mary is the teaching that:

The Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory [Pius XII, Munificentissimus Deus 44].

2) What level of authority does this teaching have?

This teaching was infallibly defined by Pope Pius XII on November 1, 1950 in the bull Munificentissimus Deus (Latin, “Most Bountiful God”).

As Pius XII explained, this is “a divinely revealed dogma” (ibid.).

This means that it is a dogma in the proper sense. It is thus a matter of faith that has been divinely revealed by God and that has been infallibly proposed by the Magisterium of the Church as such.

3) Does that mean it is an “ex cathedra” statement and that we have to believe it?

Yes. Since it is a dogma defined by the pope (rather than by an ecumenical council, for example), it is also an “ex cathedra” statement (one delivered “from the chair” of Peter).

Because it is infallibly defined, it calls for the definitive assent of the faithful.

Pope John Paul II explained:

The definition of the dogma, in conformity with the universal faith of the People of God, definitively excludes every doubt and calls for the express assent of all Christians [General Audience, July 2, 1997].

Note that all infallibly defined teachings are things we are obliged to believe, even if they aren’t defined “ex cathedra” (by the pope acting on his own).

The bishops of the world teaching in union with the pope (either in an ecumenical council or otherwise) can also infallibly define matters, but these aren’t called “ex cathedra” since that term refers specifically to the exercise of the pope’s authority as the successor of St. Peter. (It’s Peter’s cathedra or “chair” that symbolizes the pope’s authority.)

4) Does the dogma require us to believe that Mary died?

It is the common teaching that Mary did die. In his work, Fundamentals of Catholic Dogma, Ludwig Ott lists this teaching as sententia communior (Latin, “the more common opinion”).

Although it is the common understanding of that Mary did die, and although her death is referred to in some of the sources Pius XII cited in Munificentissimus Deus, he deliberately refrained from defining this as a truth of the faith.

John Paul II noted:

On 1 November 1950, in defining the dogma of the Assumption, Pius XII avoided using the term “resurrection” and did not take a position on the question of the Blessed Virgin’s death as a truth of faith.

The Bull Munificentissimus Deus limits itself to affirming the elevation of Mary’s body to heavenly glory, declaring this truth a “divinely revealed dogma.”

5) Why should Mary die if she was free from Original Sin and its stain?

Being free of Original Sin and its stain is not the same thing as being in a glorified, deathless condition.

Jesus was also free of Original Sin and its stain, but he could—and did—die.

Expressing a common view among theologians, Ludwig Ott writes:

For Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin.

However, it seems fitting that Mary’s body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death.

6) What are the earliest surviving references to Mary’s Assumption?

John Paul II noted:

The first trace of belief in the Virgin’s Assumption can be found in the apocryphal accounts entitled Transitus Mariae [Latin, “The Crossing Over of Mary”], whose origin dates to the second and third centuries.

These are popular and sometimes romanticized depictions, which in this case, however, pick up an intuition of faith on the part of God’s People.

7) How did the recognition of Mary’s Assumption develop in the East?

John Paul II noted:

There was a long period of growing reflection on Mary’s destiny in the next world.

This gradually led the faithful to believe in the glorious raising of the Mother of Jesus, in body and soul, and to the institution in the East of the liturgical feasts of the Dormition [“falling asleep”—i.e., death] and Assumption of Mary.

8) How did Pius XII prepare for the definition of the Assumption?

John Paul II noted:

In May 1946, with the Encyclical Deiparae Virginis Mariae, Pius XII called for a broad consultation, inquiring among the Bishops and, through them, among the clergy and the People of God as to the possibility and opportuneness of defining the bodily assumption of Mary as a dogma of faith.

The result was extremely positive: only six answers out of 1,181 showed any reservations about the revealed character of this truth.

9) What Scriptural basis is there for the teaching?

John Paul II noted:

Although the New Testament does not explicitly affirm Mary’s Assumption, it offers a basis for it because it strongly emphasized the Blessed Virgin’s perfect union with Jesus’ destiny.

This union, which is manifested, from the time of the Savior’s miraculous conception, in the Mother’s participation in her Son’s mission and especially in her association with his redemptive sacrifice, cannot fail to require a continuation after death.

Perfectly united with the life and saving work of Jesus, Mary shares his heavenly destiny in body and soul.

There are, thus, passages in Scripture that resonate with the Assumption, even though they do not spell it out.

10) What are some specific Old Testament passages?

Pope Pius XII pointed to several passages that have been legitimately used in a “rather free” manner to explain belief in the Assumption (meaning: these passages resonate with it in various ways, but they don’t provide explicit proof):

Often there are theologians and preachers who, following in the footsteps of the holy Fathers, have been rather free in their use of events and expressions taken from Sacred Scripture to explain their belief in the Assumption.

Thus, to mention only a few of the texts rather frequently cited in this fashion, some have employed the words of the psalmist:

“Arise, O Lord, into your resting place: you and the ark, which you have sanctified” (Ps. 131:8);

and have looked upon the Ark of the Covenant, built of incorruptible wood and placed in the Lord’s temple, as a type of the most pure body of the Virgin Mary, preserved and exempt from all the corruption of the tomb and raised up to such glory in heaven.

Treating of this subject, they also describe her as the Queen entering triumphantly into the royal halls of heaven and sitting at the right hand of the divine Redeemer(Ps. 44:10-14ff).

Likewise they mention the Spouse of the Canticles “that goes up by the desert, as a pillar of smoke of aromatical spices, of myrrh and frankincense” to be crowned (Song 3:6; cf. also 4:8, 6:9).

These are proposed as depicting that heavenly Queen and heavenly Spouse who has been lifted up to the courts of heaven with the divine Bridegroom [Munificentissimus Deus 26].

11) What are some specific New Testament passages?

Pius XII continued:

Moreover, the scholastic Doctors have recognized the Assumption of the Virgin Mother of God as something signified, not only in various figures of the Old Testament, but also in that woman clothed with the sun whom John the Apostle contemplated on the Island of Patmos (Rev. 12:1ff).

Similarly they have given special attention to these words of the New Testament: “Hail, full of grace, the Lord is with you, blessed are you among women”(Luke 1:28), since they saw, in the mystery of the Assumption, the fulfillment of that most perfect grace granted to the Blessed Virgin and the special blessing that countered the curse of Eve [Munificentissimus Deus 27].

12) How can we apply this teaching to our everyday lives?

According to Pope Benedict XVI:

By contemplating Mary in heavenly glory, we understand that the earth is not the definitive homeland for us either, and that if we live with our gaze fixed on eternal goods we will one day share in this same glory and the earth will become more beautiful.

Consequently, we must not lose our serenity and peace even amid the thousands of daily difficulties. The luminous sign of Our Lady taken up into Heaven shines out even more brightly when sad shadows of suffering and violence seem to loom on the horizon.

We may be sure of it: from on high, Mary follows our footsteps with gentle concern, dispels the gloom in moments of darkness and distress, reassures us with her motherly hand.

Supported by awareness of this, let us continue confidently on our path of Christian commitment wherever Providence may lead us. Let us forge ahead in our lives under Mary’s guidance [General Audience, August 16, 2006].

What Now?

If you like the information I’ve presented here, you should join my Secret Information Club.

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In fact, the very first thing you’ll get if you sign up is information about what Pope Benedict said about the book of Revelation.

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8 things to know and share about the Annunciation

The Angel Gabriel appeared to Mary to announce the birth of Christ. Here are 9 things you need to know about the event and how we celebrate it.

This Monday we’re going to be celebrating the solemnity of the Annunciation.

This day celebrates the appearance of the Angel Gabriel to the Virgin Mary to announce of the birth of Christ.

What’s going on and why is this day important?

Here are 8 things you need to know.

1. What does the word “Annunciation” mean?

It’s derived from the same root as the word “announce.” Gabriel is announcing the birth of Christ in advance.

“Annunciation” is simply an old-fashioned way of saying “announcement.”

Although we are most familiar with this term being applied to the announcement of Christ’s birth, it can be applied in other ways also.

For example, in his book Jesus of Nazareth 3: The Infancy Narratives, Benedict XVI has sections on both “The annunciation of the birth of John” and “The annunciation to Mary,” because John the Baptist’s birth was also announced in advance.

2. When is the Annunciation normally celebrated and why does it sometimes move?

Normally the Solemnity of the Annunciation is celebrated on March 25th.

This date is used because it is nine months before Christmas (December 25th), and it is assumed that Jesus spent the normal nine months in the womb.

However, March 25th sometimes falls during Holy Week, and the days of Holy Week have a higher liturgical rank than this solemnity (weekdays of Holy Week have rank I:2, while this solemnity has a rank of I:3; see here for the Table of Liturgical Days by their ranks).

Still, the Annunciation is an important solemnity, and so it doesn’t just vanish from the calendar. Instead, as the rubrics in the Roman Missal note:

Whenever this Solemnity occurs during Holy Week, it is transferred to the Monday after the Second Sunday of Easter.

It is thus celebrated on the first available day after Holy Week and the Octave of Easter (which ends on the Second Sunday of Easter).

3. How does this story parallel the birth of John the Baptist?

KEEP READING.

9 Things You Should Know About How the Church Celebrates January 1

January 1 is an important day in the Church’s liturgy.

There is a lot that we commemorate on this day!

What we are celebrating, and why we are celebrating it now, can be a little confusing.

Here are nine things you should know . . .

**1. What exactly are we celebrating on January 1?**

According to the Universal Norms for the Liturgical Year and the Calendar [.pdf]:

1 January, the octave day of the Nativity of the Lord, is the Solemnity of Mary, the holy Mother of God, and also the commemoration of the conferral of the Most Holy Name of Jesus [Norms, 35f].

2. Didn’t this day used to signify something else?

Yes. Pope Benedict explained:

It was Pope Paul VI who moved to 1 January the Feast of the Divine Motherhood of Mary, which was formerly celebrated on 11 October.

Indeed, even before the liturgical reform that followed the Second Vatican Council, the memorial of the circumcision of Jesus on the eighth day after his birth — as a sign of submission to the law, his official insertion in the Chosen People — used to be celebrated on the first day of the year and the Feast of the Name of Jesus was celebrated the following Sunday [Homily, Jan. 1, 2008].

3. Why would the commemoration of Jesus’ Most Holy Name be moved to January 1?

January 1 is eight days after Christmas, and it was on the eighth day after his birth that Jesus was officially named.

At the time, the official naming of a son was done at the time of his circumcision, when he was officially placed in the covenant and the Chosen People.

Thus St. John the Baptist is given his name at the time of his circumcision (Luke 1:59-63), and so is Jesus:

And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb [Luke 2:21].

4. Don’t we celebrate Mary’s motherhood on other days, like the Annunciation and Christmas?

KEEP READING.

4th Sunday of Advent: 10 things to know and share

This Sunday the readings include the famous prophecy of Immanuel.

They proclaim God’s supremacy and our call to holiness.

They review the basics of the gospel message.

And they record the birth of Jesus and how it came about.

Here are 10 things to know and share . . .

1) What does the first reading say?

The first reading is Isaiah 7:10-14. (You can read it here.)

In this reading the prophet Isaiah confronts Ahaz, the king of Judea. He demands that Ahaz name a sign to show that the Lord will protect his kingdom. The sign can be as “high as heaven” or “as deep as sh’ol” (Hebrew, “the grave,” “the underworld”; pronounced “sh’OL”).

Ahaz, however, refuses to name a sign, saying, “I will not put the Lord to the test.”

Isaiah then declares:

Is it too little for you to weary mortals, that you weary my God also?

Therefore the Lord himself will give you a sign.

Look, the young woman is with child and shall bear a son, and shall name him Immanuel.

2) What does this mean?

At the time the prophecy was given, the southern kingdom of Judah was demoralized by news that the northern kingdom of Israel was in league with Syria.

Under God’s inspiration, Isaiah wanted to strengthen the courage of the Judean king, Ahaz. He therefore offered him a sign from God to prove that he would defend the kingdom of Judea.

Ahaz, however, refused to name a sign—on the pretext that one should not “test the Lord” (Deut. 6:16).

While it is true, as a general rule, that one should not put the Lord to the test, this rule is suspended if the Lord himself invites you to do so.

As a result, Isaiah—an established prophet of the Lord—rebukes Ahaz and declares that he is not only wearing out the patience of men but is also wearing out the patience of God by refusing to name a sign.

He then declares that the Lord himself will name a sign, and gives the famous prophecy of “Immanuel.”

3) What does the prophecy of “Immanuel” mean?

KEEP READING.