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| Jesus Tempted in the Wilderness. James Tissot. |
As soon as [temptation] presents itself to us we should turn away from it and direct our glance towards Our Lord, who lives within us and fights at our side, who himself has conquered sin. … In this way temptation will lead us to prayer, to union with God and with Christ; it will not be loss but gain.B. Baur, In Silence with God
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| Satan Tried to Tempt Jesus, James Tissot |
Christ made us one with him when he chose to be tempted by Satan. … If in Christ we have been tempted, in him we overcame the devil. Do you think only of Christ’s temptations and fail to think of his victory? See yourself as tempted in him, and see yourself as victorious in him.He could have kept the devil from himself; but if he were not tempted he could not teach you how to triumph over temptation.Commentary on the psalms by Saint Augustine, bishop
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| Gideon thanks God for the Miracle of the Dew, Maarten van Heemskerck, 1550 |
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| The Gallery of HMS Calcutta, James Tissot |
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| Self Portrait, James Tissot |
I remember when it broke on me like a lightning bolt that we weren't the first people to think of selfies. Painters have been doing them for some time. I love this one of one of my favorites, James Tissot. He looks very jaunty.
In part 6 Jesus is born.Then, as the afternoon shadows lengthened into evening, Joseph began his search for a proper place for Mary, whose hour had come. Some scholars have suggested reading "the inn was no place for them," rather than "there was no place for them in the inn."(Luke 2:7)v The need was admittedly not just for any shelter, but for privacy and propriety. Yet the traditional meditation is forever valid: The heartsick Joseph on the first Christmas Eve knocking on doors and hearts was repeatedly rejected; Mary waiting prayerfully, quietly abandoned to God's providence, astride that blessed noble donkey; the Child within her abut to be born. "He came to His own, and His own received Him not." (John 1:11) People closed their doors in the face of the Creator, Savior, and Judge of the universe. It was a prophetic forecast of so many rejections in all the generations yet to come.
Saint Joseph Seeks a Lodging in Bethlehem, James Tissot
The Advent application good Christians have always drawn was to listen for Joseph's knocking and his plea to open the doors of our homes and hearts for Mary and her Child. "To those who did receive Him, He gave them power to become children of God."(John 1:12)
We move now in spirit to the refuge, probably a combination cave/stable used by shepherds like those still seen in the area, a place to shelter themselves and their flocks. We see Joseph busily and artfully preparing the place of delivery and the manger/crib for the Infant.
At this point we return to our opening reflections--Joseph the patriarch of the new and everlasting covenant, guardian and custodian of the Bread from heaven. God has appointed him "Lord of His house and prince of all His possessions." (CF Ps 105:21)
v Some scholars go beyond this. they say that the word commonly translated as 'inn"--katalyma--is actually best understood as a room set apart, a private room. The same word is used in Luke 22;11 ("And you shall say to the goodman of the house, 'The master says to you: Where is the guest chamber [or guest room] where I may eat the pasch with My disciples.'"). The theory here is that such a room was needed for childbirth, since, due to the blood loss associated with delivering a baby, a woman was ritually unclean for 40-80 days after a birth (depending on whether she bore a boy or a girl). furthermore, anyone who came in contact with a childbearing mother was also ritually unclean. Since Bethlehem was Joseph's town, and since he likely would have had relatives there, and since those relatives would have likely been inundated with other relatives like Joseph, the house would have been quite full. According to this theory, anyone in it would have risked ritual contamination by Mary's delivery. As a result, Mary and Joseph actively sought a less intrusive place (such as the stable attached to the house) and had the baby Jesus there. Again, this is only a theory, but it is an interesting one.
In part 4 the journey continues.Then the day came for departure on the journey south to Bethlehem. Each day of this procession, Mary, like a living monstrance, rode astride the donkey, with Joseph walking along side holding the reins. Each night, he would have needed to have found shelter. Perhaps they stayed in roadside inns? The homes of friends and relatives? But surely, most often, the carpenter had to improvise, cutting and assembling branches to construct a lean-to. Nights in any desert are usually chilled, anyway, but given the time frame, this was also the traditional season of the cold winter rains.
Saint Joseph, James Tissot
On all sides were threats and terrors. Wild animals still ranged the wooded hilly areas.iii Other predators, equally cunning and merciless, were the notorious robber bands who scouted the trail for pilgrims to plunder. The courage, skills, and resourcefulness of Joseph are given wordless witness by the fact that this newly married couple not only made the journey but made it safely (undoubtedly with the protection of many angels).
In the daytime, there was the tedium of ascending hills and traversing valleys. As any woman who has endure the extreme discomfort of a late term will attest, this would have caused Mary extreme discomfort. This suffering must have struck a pained, compassionate response in her loving spouse. Bystanders probably observed them quickly and shrugged. Just a young man and his young, pregnant wife and nothing more. Who would have dreamed that before their eyes had just passed their Messiah, the Annointed longed for from the ages? Even less could they discern that the Messiah was truly "Emmanuel, God with us," the very Son of God. Scripture foretold that a virgin would conceive and bear a Son, and this was that very virgin!
Try as we might, the prayers and conversation of Mary and Joseph inevitably escape our powers of imagination. What did they share? How much did Joseph advance in holiness during this Advent?
iii Keep in mind that before the Romans denuded the Middle East and northern Africa of them for gladiatorial games, these areas were home to lions and bears.
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| James Tissot, Get Thee Behind Me, Satan (Rétire-toi, Satan), Brooklyn Museum</td> |
A further development comes when we closely examine this saying of Jesus in the light of his saying to Satan at the end of the temptations as Matthew records it in Matthew 4:10. Although in the English translations the two passages sound different they are almost, but not quite, the same. ...Quote is from Daily Study Bible Series: Gospel of Matthew, vol. 2 by William Barclay. This series first ran in 2008. I'm refreshing it as I go.
The point is that Jesus' command to Satan is simply: "Begone!" while his command to Peter is: "Begone behind me!" that is to say "Become my follower again. Satan is banished from the presence of Christ; Peter is recalled to be Christ's follower. The one thing that Satan could never become is a follower of Christ; in his diabolical pride he could never submit to that; that is why he is Satan. On the other hand, Peter might be mistaken and might fall and might sin, but for him there was always the challenge and the chance to become a follower again. It is as if Jesus said to Peter: "At the moment you have spoken as Satan would. But that is not the real Peter speaking. You can redeem yourself. Come behind me, and be my follower again and even yet, all will be well." ... So long as a man is prepared to try to follow, even after he has fallen, there is still for him the hope of glory here and hereafter.
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| The Resurrection of the Widow's Son at Nain, James Tissot Brooklyn Museum |
When Jesus saw the crowd of ordinary men and women, he was moved with compassion. The word which is used for moved with compassion (splagchnistheis) is the strongest word for pity in the Greek language. It is formed from the word splagchna, which means the bowels, and it describes the compassion which moves a man to the deepest depths of his being. In the gospels, apart from its use in some of the parables, it is used only of Jesus (Matthew 9:36; 14:14; 15:32; 20:34; Mark 1:41; Luke 7:13). When we study these passages, we are able to see the things which moved Jesus most of all.So that's our homework. Go look up those passages and see what moves Jesus to the depths of pity.
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| The Meal in the House of Matthew (Le repas chez Mathieu), James Tissot Brooklyn Museum |
Tax collectors were typically associated with sinners. Working for Herod Antipas, tax collectors in Galilee were viewed as traitors to God's people. They also were known for demanding more money than they weree supposed to collect. Jesus' calling Matthew the tax collector to be a disciple would have been surprising; again it signals that christ has come to be a light to all the world, not just to the upright. Also scandalous is that Jesus goes to Matthew's house for a meal. In ancient Judaism, table fellowship expressed covenant solidarity. Shared food and drink symbolized a shared life. By sharing a meal with many tax collectors and sinners, Jesus identifies himself with these covenant outsiders and welcomes them into his kingdom.
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| Jesus Speaks Near the Treasury, James Tissot |
22 But I say to you: the I is emphatic; Jesus is proclaiming something on his own authority. Not only murderers but also whoever is angry with his brother will be liable to judgment. At issue is consciously harbored anger, not an unbidden and passing emotion. Deliberate anger can lead to murder; by prohibiting anger Jesus eliminates a source of murder. But what about when we think we have cause to be angry? Jesus does not seem to leave room for "righteous anger," which is often really "self-righteous anger," anger we wish to justify. Jesus' condemnation of anger is sweeping and covers whoever is angry. Matthew's first readers would have understood the word brother to mean a member of the church. For Christians to be angry with each other impairs the mission of the church to be the light of the world, which requires behaving in a way that leads others to glorify God (5:14, 16).Quote is from Bringing the Gospel of Matthew to Life by George Martin. This series first ran in 2008. I'm refreshing it as I go.
Jesus takes up verbal expressions of anger: and whoever says to his brother, "Raqa" will be answerable to the Sanhedrin. The Aramic word raqa is roughly equivalent to "blockhead" -- an insult, but not the worst thing someone can be called. Those who hurl this insult will be answerable to the Sanhedrin, which was the highest Jewish executive and judicial council. Similarly, whoever says, "You fool," will be liable to fiery Gehenna. The expression you fool is equivalent to raqa, not a worse insult, yet those who call another a fool will end up in fiery Gehenna. Some Jewish writings used Gehenna (the Hinnom Valley on the south and west sides of Jerusalem) as a symbol of punishment in the age to come. Jesus' words might be paraphrased in modern terms as, "A disciple who insults another disciple will be hauled before the Supreme Court in this life and go to hell in the next." Jesus seems to be exaggerating to make the point that abusive speech is a far more serious matter than one might think. (See 7:3-5 for another example of Jesus using exaggeration to make a point.)
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| The Political Lady, James Tissot |
The political arena inhabited by this painting’s subject is a social one. The visual narrative Tissot unfolds throughout the composition implies that this young woman aims to improve her own position by making herself a stylish and vital guest in the ballrooms and salons frequented by the French upper class. As described in an exhibition catalogue published by the Arthur Tooth Gallery in London, where this work was shown in 1886, the central figure’s pink dress, “ . . . is a marvel of the dressmaker’s art, with its multitude of tiny flounces, its black girdle, its pink sash, and the color of her pink ostrich feather fan has been carefully studied and matched.”And, of course, the dress is what caught my eye. It is a marvelous, frothy bit of fashion.
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| James Tissot, Joseph Interprets Pharaoh's Dream |
Pharaoh's dreams are given in great detail and repeated several times in chapter 41. The net effect of the repetition is to focus our attention on them. "Notice the details!" it fairly shouts.All quotes from Genesis, Part II: God and His Family. This series first ran in 2004 and 2005. I'm refreshing it as I go. For links to the whole study, go to the Genesis Index. For more about the resources used, go here.
But why? What is there to notice, other than the fact that the dreams warned Pharaoh of an economic downturn that would wipe out all memory of prosperity and potentially wipe out the population? Wasn't it just a setup, so Joseph could be brought into power?
This is a good time to remember that there are layers of meaning in Scripture, and that understanding the literal meaning can be a springboard to illuminating a deeper spiritual sense. In this case, Pharaoh's dreams and the state of Egypt they represent gain significance when we realize that they are in microcosm a picture of the condition of mankind after the fall. We gain profound insight into the way Joseph saves Egypt by seeing it as sign of the way Christ will come to change that condition.
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Returning to Pharaoh's dreams, it is significant that other than the account of the flood, which signifies baptism, all the major pictures of man's condition and the solution to come (the fruit in the Garden; the famine and grain; and later manna in the wilderness, bread from heaven, the feeding of the 5,000; etc.) are couched in terms of food. For what is it that gives us life but the food that Jesus provides, His Body and Blood? As we read in St. John's gospel: "I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." (John 6:51). As Catholics we take in this new life every time we eat the host at Mass. As the Catechism so aptly says,
"... when the faithful receive the Body of the Son, they proclaim to one another the Good News that the first fruits of life have been given.' Now too are life and resurrection conferred on whoever receives Christ." What material food produces in our bodily life, Holy Communion wonderfully achieves in our spiritual life. Communion with the flesh of the risen Christ, a flesh -- given life and giving life through the Holy Spirit, "preserves, increases, and renews the life of grace received at Baptism." (1391-2)
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| Joseph and His Brethren Welcomed by Pharaoh, James Tissot |
It is one of the great ironies and wonders of the way God works that the very thing Evil hopes will derail His plans, turns out to usher those plans in. The rest of this story will show that what the brothers meant for ill—throwing Joseph into a pit and selling him into slavery—is the thing that God uses to accomplish what they hoped to make impossible, his reigning over them. This should remind us of the way God took the very Satan could do to Jesus and turned it into the door to eternal life, the door that Satan was trying to slam forever. In this way God uses even evil people and intentions as instruments of good. “So too,” says the Great, “when one wants to avoid the divine will, then is when it is fulfilled” (Moralia, 6,18,20).All quotes from Genesis, Part II: God and His Family. This series first ran in 2004 and 2005. I'm refreshing it as I go. For links to the whole study, go to the Genesis Index. For more about the resources used, go here.
... The average age span of that day was about 120-130 years; at the age of 90, Sarah would have been at the stage of her life equivalent to a 40-50 year old woman today.I also like the fact that although Abimelech was innocent of any known wrong-doing he is told to go to Abraham and ask him for healing prayers. Not only does this show Abimelech just how close Abraham is to God but it shows us the power of prayer.
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| Sarai Is Taken to Pharaoh's Palace by James Tissot. |
Think about what we have observed up to this point in Abraham's life concerning prayer. It is really most remarkable. We have seen that God answered his prayers for mercy on Lot's behalf. This was a prayer he prayed out of righteous love of justice and love for his kinsman. We have seen that God showed mercy and favor to Hagar and Ishmael through the intercession of Abraham, even though the unfortunate circumstances that required prayer were due to Abraham's departure from God's plan for him. Now, in these chapters, we have seen God withhold His healing from a gravely ill man until he did what was right (restore Sarah) and had Abraham, the one who wronged him, pray for him. What can we make of all this?
The best way to understand what Abraham's life shows us about prayer is to remember a thought from the previous lesson. Recall that when God revealed His plan to judge Sodom to Abraham, it was Abraham's human voice that defended the justice and goodness of God against the appearance of something otherwise. That was a sign to us that when God chose Abraham and made a covenant with him, it was the beginning of the Great Reversal for His enemy, Satan. Why? Never again would human voices fail to defend the character of God, as Adam did in Eden. The life of God in men (which is "grace") will enable them to be His presence within the fallen creation. Flesh and blood will thwart and eventually, in the Incarnation, destroy the power of the devil, just as God promised in Gen. 3:15.
What was it that Adam didn't do in Eden? He didn't pray for help from God. He did not lift his voice to object to the serpent's attack on God's character, and he did not cry out for guidance about what to do next. What would that prayer, had he prayed it, have done? It would have preserved his supernatural grace, the likeness of God that was his as a gift. Instead, he lost it. He was still in God's image but not in His likeness. Abraham, as we have seen, prays. He asks God to act, and the details of his story in Genesis show very clearly that his prayers loose God's power and mercy. Even when he is weak and culpable, his prayers are efficacious. This is an astounding statement about prayer. As the Catechism says, "Prayer restores man to God's likeness and enables him to share in the power of God's love that saves the multitude." (2572) Just as the lack of prayer led to the loss of God's likeness in man, the action of prayer is the first step to its restoration.
When we get to the New Testament, we can hardly fathom the power of the prayers of the New Covenant family of God. What we see here in Genesis of the way in which God uses the prayers of Abraham as His instruments for unleashing His power, love, and goodness on fallen human creatures is only a shadow of what lies ahead. If we have been baptized into Christ, we share in that special relationship between the Father and the Son. Therefore Jesus says, "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." (Luke 11:9-10)
Once it sinks into our minds and hearts that prayer makes us like God and that, because He wants to vanquish His enemy through human beings, He uses our prayers to pour out His blessings on all mankind, we should comprehend why St. Paul says, in 1 Thess. 5:17, to "pray without ceasing." Amen!
... Isaac would have been perhaps 2 or 3 years old when he was weaned. At the feast given to celebrate his weaning, Sarah observed Ishmael (who would have been about 16-17 years old) "playing" with Isaac. St. Paul, in Gal. 4:28-31, says that this was not innocent child's play but "persecution." The implication is that Ishmael was mocking or taunting Isaac about becoming a "big boy" but not being as important as a firstborn son, as Ishmael was. This was the traditional Jewish understanding of this episode.All quotes from Genesis, Part II: God and His Family. This series first ran in 2004 and 2005. I'm refreshing it as I go. For links to the whole study, go to the Genesis Index. For more about the resources used, go here.
Abram grew up in Ur of the Chaldeans, an important city in the ancient world. Archaeologists have discovered evidence of a flourishing civilization there in Abram's day. The city carried on an extensive trade with its neighbors and had a vast library. Growing up in Ur, Abram was probably well educated.So when Abram followed God's call to the wilderness he was leaving a lot behind, a pattern we see over and over right up into our own lives.
It is worth taking note of the use of altars in man's relationship with God. Noah built an altar to the Lord and pleased Him with the sacrifice he made on it. Men after Noah everywhere built altars to deities. Through ignorance and perversion, many men worshipped false gods. Yet there was among men a common understanding that an altar is appropriate when men approach the Divine. Why? It is because men know instinctively that they owe God something. The altar represents man's desire to give something to God. In false religion, the offering is made to a deity out of fear or a desire for manipulation. When men worship from the heart, the altar is associated with praise and thanksgiving. In the life of Israel, the altar would take on a central significance in the relationship between God and His people. It would be a visible expression of atonement for sin and of thanksgiving to God. In the life of the Church, the altar continues to be a central, visible expression of the atonement that Christ won for us on Calvary, as well as the place where our offerings of thanks ("eucharist" means "thanks") are joined to His perfect offering as we renew our intention to be His covenant-keeping people.
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| Abraham's Counsel to Sarai (watercolor c. 1896–1902 by James Tissot) |
It seems that God did what was necessary to convince Abram to live righteously. He shows great patience with Abram's weakness. He understood the fear that prompted the sin and so sets Abram back on the path to restoration. In addition, for Abram to see God at work in Egypt, following him wherever he went, would have taught him a profoundly new lesson. This God is not like pagan deities, who were associated with specific locations. This God is everywhere. God did not want to start over with someone more reliable; He wanted to make Abram into a more reliable man. Will Abram cooperate with God? This is the question God had put to Cain: "If you do well, will you not be accepted?" (Gen. 4:7). It is the question He asks each one of us. He shows Himself willing to work with us in our weakness; it is rebellion and turning away from Him that will exclude Him from our lives.
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| Marriage at Cana, c. 1500, Gerard David, Musée du Louvre, Paris |
For Jesus to address His own mother as "woman" in this context takes us right back to Gen. 3:15. We know He could not have meant any disrespect for her, so we must understand that it has special significance. For Him to ask her what she wants of Him is to heighten the dramatic power of the episode, and John doesn't want us to miss any of its meaning. It is clear that Jesus has every intention of granting Mary's request. What follows is a collaboration of the two of them that produces the very first sign of Jesus' Messianic mission in Israel. Mary acts as advocate ("they have no wine") and mediator ("do whatever He tells you"). Jesus changes water to wine, a miracle rich in Messianic overtones. What has John done in this episode? He has given us the grown-up icon of the Woman and her Seed. With language meant to call to mind the Garden of Eden, he has enabled us to see in Jesus and Mary the New Adam and the New Eve. The work of the Messiah has begun. [Note: According to The New Bible Dictionary (Wm. B. Eerdmans Publishing, 1965), one site in Israel thought to be that of ancient Cana is marked by springs of water and groves of fig trees, much like a Garden we know.]
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| The Crucifixion, seen from the Cross, by James Tissot, 19th century. |
John's gospel is the only one to preserve this scene from the Crucifixion. Is the exchange prompted by sentiment or expediency? Is Jesus worried about what will happen to His mother when He is gone? Or is there deeper spiritual significance in this episode? Actually, the gift of a familial bond between Mary and John rockets us right back to the Garden of Eden. There we remember that the first Eve was called the "mother of all living," but before she had a chance to begin a family, she and Adam were expelled from Paradise. The original family plan for humanity was for Adam and Eve to preside over children who could enjoy the blessedness of the Garden and eat freely of the Tree of Life. Disobedience brought death into the human story, so Eve's motherhood was bittersweet. She became the human mother of the dying. That hope of blessed family life in the Garden was shattered.This series first ran in 2004 and 2005. I'm refreshing it as I go. For links to the whole study, go to the Genesis Index. For more about the resources used, go here.
Shattered but not lost. When Jesus, as He is dying, establishes this new family between Mary, the New Eve, and John, the only one of the Twelve at the foot of the Cross, He elevates Eve's motherhood to a supernatural fulfillment. Mary's motherhood will extend to all those who are in union with her Son, as John showed himself to be. Just as God becomes the Father of all who are born again into new life in Christ through baptism, Mary becomes their mother, by this gift from Jesus. This new "family," of course, is the Church-all those "who hear the word of God and do it," just as Jesus described it in Luke 8:19-21; see also Rev. 12:17). We can see that it was Jesus' intention to share Mary with His followers. Her motherhood in the Church is a powerful sign of God's plan to recover what was lost in the Garden (see CCC 964).
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