Good Distinctions

Introduction:

The Catholic Church is about two thousand years old. Over those two millenia, different liturgical feasts have come and gone. There are two modern feast days in the Church today which are not well understood and which have an interesting history. That is what we will be looking at today! What is the Epiphany? And what is the Baptism of the Lord?

What is the Epiphany?

Epiphany comes to us from the Eastern Church where sources suggest that it is the same festival as Christmas (Christ’s Nativity). Some in the Early Church celebrated Christmas on January 6, but most celebrated it on December 25. The celebration of the magi being led by a star was also in the mix. What is really interesting though is what Epiphany came to mean. As I mentioned, some celebrated the birth of Jesus and there are discrepancies about what it was called. Some sources call it the Theophany. That’s a very interesting thing because St. Hippolytus writes about the eis ta hagia theophaneia (Greek: for the holy theophany) in reference to someone about to receive the Sacrament of Baptism. Others still, on January 6, commemorate the miracle of Jesus changing the water into wine at the wedding feast at Cana. Others attributed the feast of the Theophany as marking the Baptism of Jesus in the Jordan River. Still others marked it as a day to remember the Transfiguration of the Lord on Mount Tabor. 

Today, the East tends to focus on the Baptism of the Lord in the Jordan on Epiphany and the West tends to concentrate on the mystery of the Magi. Another interesting link between the East and the West was the water blessed on this great feast. In the East (including Eastern Orthodoxy and Eastern Catholicism today), the service of Theophany includes the Great Blessing of Water. This inspired the blessing of Epiphany water in the West, which was adopted and included in the Roman Ritual in 1890. If you are interested in seeing the full text of this blessing, a parish of the Institute of Christ the King Sovereign Priest has a handy PDF. 

There is also a blessing of the home that can be done by lay people. It utilizes chalk that has been blessed by the priest at the parish and then taken home. If a priest can be present, this is preferred, but is not always logistically possible in a large parish. At any rate, each room of the house is blessed with holy water and then the exterior doorway is marked with the blessed chalk. The prayer is:

“Blessed be this doorway. May all who come to our home this year rejoice to find Christ living among us as we welcome them with respect and kindness. May all our comings and goings be under the seal of God’s loving care. May we seek and serve, in everyone we meet, Jesus, Who is Lord forever and ever. Amen.”

Meanwhile, the door is inscribed with the chalk with the year and the letters C, M, and B, with crosses in between each part: 

20 + C + M + B + 24

The first and last numbers are the current year, marking the entire year for Christ. The letters have two meanings. First, the C, M, and B, stand for the traditional names of the magi: Caspar, Melchior, and Balthasar. But it also stands for the Latin blessing: Christus Mansionem Benedicat (Latin: Christ, bless this house).

These long held and beloved devotionals and sacramentals of the Epiphany chalk and water give us a sense of how ancient this celebration is. In so doing, our houses become sacramentals and we show our love for the Lord. Unlike the violent and despicable King Herod, we welcome the Christ child into our home with open arms. 

If you are really interested in the History of the feast and how it appears in various Missals and Sacramentaries, I would recommend the Catholic Encyclopedia article on New Advent entitled “Epiphany.”

So, what is the Epiphany / Theophany? An epiphany, in terms of definition, is a sudden realization. The Greek phainein means to cause to appear or show. Theophany is the combination of the word epiphany with the Greek word theos meaning God. So, a theophany is a sudden realization, or a better word might be manifestation, of God in glory. Rather than attempting to figure out what exactly we ought to mark this Epiphany, I think it would be fruitful to walk through the various moments in the life of Christ that have historically been associated with the Epiphany, these various theophanies. 

Appearance of the Magi

In the Gospel of Matthew, we see the magi visiting the newborn Jesus in Bethlehem. Magi comes from the Greek word mangos which was associated with a priestly caste from Persia. These wise men were well versed in reading the meaning of the stars (astrology) and interpreting dreams. Astrology was something which all of the ancients paid attention to and while the stars do not influence the course of things as the ancients thought, God can still use them to signal major events. The position of the stars and planets coincided with the natural movements of the Earth and the seasons; so, reading the stars was a wealth of information for those who knew what they were looking at. 

The Magi from the East were wealthy and possibly royal Gentiles and came to request an audience with King Herod. They had seen signs in the stars associated with Jupiter - the king of the planets - and came to meet this new king. Herod was taken aback by this news of a new king, as he had not recently fathered a baby son. The magi likely consulted with the scribes and chief priests and were pointed towards Behtlehem. In Micah 5:2, there is a clear indication that the Messiah would be born in Bethlehem. 

This is where the Theophany comes in. The magi come before the newborn king: Jesus. They present him with gifts of gold, frankincense, and myrrh. Gold because He is a king. Frankincense because He is the priestly mediator between God and man. And myrrh because He would suffer and die for the sins of man. The magi reveals the glory of the Messiah, the God-man, who came into the world to save the Jews and the Gentiles alike. The presence of the Gentile dignitaries kneeling before the Christ child makes it clear that God is manifesting Himself to all the nations and not just the Jews. And the presents, the gifts, of these wise men manifest the reality of the God-man as priest, prophet, and king. 

For more on the magi and what may have led them from the East, I warmly recommend the “Mysteries of the Magi” article on JimmyAkin.com. 

Miracle at the Wedding Feast of Cana

On to the next Theophany: the Miracle at the Wedding Feast of Cana. Jesus reveals who He is and shows the power of God by working His first public miracle. The second Chapter of John’s Gospel recounts:

“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what does this have to do with me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’

Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, ‘Fill the jars with water.’ And they filled them up to the brim. And he said to them, ‘Now draw some out and take it to the master of the feast.’ So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, ‘Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.’ This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.”

There is so much to say here! One thing that St. Augustine points out is that the Son, when He was with the Father, instituted marriage. And, yet, here He is coming to a wedding. (cf. Catena Aurea) What a gift that is, in and of itself. 

One of the curious parts of this manifestation of God’s glory is when Jesus answers His mother saying: “Woman, what does this have to do with me? My hour has not yet come.” Of course, Jesus is never disrespectful to the Blessed Mother. The Church Fathers saw Jesus calling Mary “Woman” as a reference to her role as the New Eve, the Mother of all the living. The “hour” to which Jesus is referring is His death. He knew that He still had yet to call the disciples, proclaim the Kingdom, do miracles, declare His divinity in word and deed, and then show the humility of God in undergoing the daily sufferings of humanity. In obedience to His mother, He nonetheless worked His first public miracle, thus beginning the time of His hour. But as St. Augustine points out, our Lord claims the reality later in John’s Gospel that He has the power to lay His life down and the power to take it up again. (cf. Jn 10:18) So, it is not that His manifestation of divine power will start some sort of fated countdown - rather it was that He did not think it was expedient to show His power in this way.

As St. John Chrysostom points out: “Although He had said, Mine hour is not yet come, He afterwards did what His mother told Him, in order to shew plainly, that He was not under subjection to the hour.” (Catena Aurea) Yet, He also showed honor to His mother in performing the miracle. At any rate, this miracle was not a mere manipulation. It was not a magic trick or an illusion. Instead, as Alcuin of York put it: “He was the King of glory, and changed the elements because He was their Lord.” (ibid.)

There is much more that is revealed in this miracle. But this will suffice for now. Jesus is the Lord of heaven and earth. He is the Son of God. And in His first public miracle, we see a true Theophany. What should our response be? None other than what our Blessed Mother says: “Do whatever He tells you.”

Baptism of Jesus in the Jordan

The next Theophany is the Baptism of Jesus in the Jordan River. To prepare for the kingdom of Heaven, St. John the Baptist called people to repentance, to turn away from their sins. He did this by baptizing people in the Jordan River. This baptism was purely symbolic and not to be confused with the Sacrament of Baptism. People came from all Judea and all the region around the Jordan river to hear John preach. Even the Pharisees, Sadducees, and scribes came out to hear John preach, confess their sins, and be baptized. John’s was a voice crying in the desert to prepare the way of the Lord. 

Of course, Jesus had no need of being baptized. He was sinless and is God. So, what is happening here? The Catechism does a beautiful job of explaining:

“The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already ‘the Lamb of God, who takes away the sin of the world.’ Already he is anticipating the ‘baptism’ of his bloody death. Already he is coming to ‘fulfill all righteousness, ‘that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. The Spirit whom Jesus possessed in fullness from his conception comes to ‘rest on him.’ Jesus will be the source of the Spirit for all mankind. At his baptism ‘the heavens were opened’ - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.” (CCC 536)

Pope Benedict XVI, in his book Jesus of Nazareth, points out the symbolism as well of Jesus entering into the waters of the Jordan River as He would one day enter into death and the tomb. And His rising from the water was like His Resurrection to come. We still hold to this theological reality in our own Sacrament of Baptism: we die with Christ and we rise with Christ a new creation. 

Jesus’ public life begins when He is baptized by John in the Jordan River. We say that this is a Theophany because Jesus is revealed to be the Lamb of God by John: the Messiah of Israel and the Son of God. But more than that, when the baptism happens, the Holy Spirit, in the form of a dove, comes upon Jesus and the voice of the Father from Heaven proclaims: “This is my beloved Son.” Here, then, we have a full Theophany of all three Persons of the Blessed Trinity. 

Transfiguration of the Lord

The final Theophany we will quickly review is the Transfiguration of the Lord. In St. Mark’s Gospel, we hear:

“And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, and his clothes became radiant, intensely white, as no one on earth could bleach them. And there appeared to them Elijah with Moses, and they were talking with Jesus. And Peter said to Jesus, ‘Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.’ For he did not know what to say, for they were terrified. And a cloud overshadowed them, and a voice came out of the cloud, ‘This is my beloved Son; listen to him.’ And suddenly, looking around, they no longer saw anyone with them but Jesus only.

And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead might mean. And they asked him, ‘Why do the scribes say that first Elijah must come?’ And he said to them, ‘Elijah does come first to restore all things. And how is it written of the Son of Man that he should suffer many things and be treated with contempt? But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.’” (Mk 9:2–13)

He revealed Himself first in a stable in Bethlehem, in lowly stature. God Almighty condescended to share in our humanity, the model of perfect humility. He revealed Himself at a wedding party, who is Himself the Bridegroom of the Church. He revealed Himself in the waters of the Jordan; He sanctified the waters of the world - a clearly meaningful gesture considering how important water is to us as humans. 

Now, He reveals His glory on a lofty mountaintop. He did not transfigure His features because the Apostles still recognized Him but an ineffable brightness was added. He brings with Him two people: Moses and Elijah. Moses is the representative of the whole Law and Elijah represents all the Prophets. Jesus is the embodiment of the fulfillment of the Law and the Prophets. 

As in each Theophany, the mission of Jesus is revealed. He is the Incarnate Word who came to redeem our fallen humanity. His “hour” begins with His first public miracle - the hour of His passion, death, and resurrection. The Baptism in the Jordan River reveals His public ministry and that He is the Messiah. Pope Benedict XVI reminds us, too, that: 

“The mystery of the Transfiguration must not be separated from the context of the path Jesus is following. He is now decisively oriented to fulfilling his mission, knowing all too well that to arrive at the Resurrection he must pass through the Passion and death on the Cross. He had spoken openly of this to his disciples; but they did not understand, on the contrary they rejected this prospect because they were not reasoning in accordance with God, but in accordance with men (cf. Mt 16:23).” (Benedict XVI, Angelus, March 4, 2012)

The “folly of the Cross” is coming and Jesus wants to prepare Peter, James, and John to make their way the forested thickness of the passion and death. The light showing forth from Jesus on the mountain was not added from without; as God, He had the divine light within Him already. He was further revealing Himself to His closest friends. Besides the light, we also hear the voice of the Father echo the words from the Jordan River: “This is my beloved Son.” But He adds: “Listen to Him.” 

What in the World is a Theophany?

So, what is a Theophany? It is a sudden manifestation of God in His glory, power, humility, truth, and grace. God reveals Himself and the mission of the Son to us throughout the Gospels. We must seek to place ourselves in these moments. In the Sacred Liturgy, in particular, we can do this by God’s grace. In the Mass, we step outside of space and time and the mundane in a mystical way. We enter into a foretaste of heavenly glory, but Jesus as our High Priest also makes present these past moments of majestic revelation afresh in the Holy Mass. 

At the Epiphany, we are celebrating the arrival of the magi to adore the Christ child, and standing astounded with the chief steward of the feast at the wedding in Cana, and standing by the waters of the Jordan River seeing the Holy Spirit descend and the voice of the Father resound, and standing dazzled by the transfiguration of the Lord. It can be overwhelming to hold so many things in our mind at once. But thankfully, Holy Mother Church has given space to do so over the years. In the Latin Rite, we celebrate the Epiphany of the Lord on January 6 or the closest Sunday in the United States - in 2024, for example, it is on Sunday, January 7. In 1955, Pope Pius XII separated out Baptism of the Lord as a distinct feast. This was celebrated on January 13 for some time but is now kept as the first Sunday after Epiphany or, if Epiphany is celebrated on Sunday in a particular country, then Baptism of the Lord is celebrated on the Monday after. The Wedding Feast at Cana comes up in the Gospel readings on January 7 for daily Mass and on the Second Sunday in Ordinary Time in Year C. And the Transfiguration is celebrated on August 6, which allows us to remember the link to the other three theophanies half a year later. 

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(January 1 - Maria, Mater Dei)

Introduction

There are four Marian Dogmas (Marian as in related to Mary). Dogmas are those doctrines of the Church which have been especially defined by the Pope and the teaching authority of the Church. Dogmas are teachings, or doctrines, of the Church that have been bolded, underlined, and italicized, so to speak. They are proposed for our belief and faithful Catholics are not free to dissent from them. 

Mary, Mother of God

The Council of Ephesus taught that Mary is truly the Mother of God, since she gave birth to the Second Person of the Trinity who became man for our sake.

In the East, this Dogma is referred to by the original Greek title of Mary: Theotokos, which means “God-bearer.” Mary of Nazareth is clearly the mother of Jesus. She bore Him in her womb, gave birth to Him, and raised Him with the help of her chaste spouse, Joseph. How can we say then that Mary is the mother of God Himself then? Because God is, in fact, a Trinity: One God in Three Persons. Is Mary the Mother of the Trinity?

No, Mary is not the Mother of the Trinity, she is only the Mother of the Second Person of the Trinity because it is only the Second Person of the Trinity who took on flesh. What the Church teaches about Mary safeguards the more central teachings concerning Jesus Christ. Mary is the greatest theologian because she always points us to the truth of her Son. She never detracts from Him and always directs us to Him.

When Jesus was conceived in the womb of the Blessed Virgin Mary, His eternal divine nature was united perfectly to the human flesh offered from Mary’s own human flesh. Jesus has a human nature and a divine nature, but we say truly that He is a Divine Person. However, mothers do not give birth to natures, but to persons. And so, we can say rightly that Mary is the Mother of God because Jesus is God and Mary is the Mother of Jesus.

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Perpetual Virginity

The Church traditionally presents Mary as "virgin before, during and after giving birth", affirming, by indicating these three moments, that she never ceased to be a virgin.

The angel Gabriel revealed to Mary that she was to conceive and bear a child by the power of the Holy Spirit, despite her being a virgin. Her spiritual and physical virginity was consecrated to God and maintained for all time, what we call her perpetual virginity. 

In the book of Isaiah 7:14 we hear: “Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.”  Virgins don’t normally conceive a child. So, that’s a bit strange from the outset. But the original Hebrew of this passage is ambiguous. The word alma refers to a young woman, not necessarily a virgin. The Greek translation of this word is parthenos and that we get the word virgin. There is a dual fulfillment of this verse, one immediate and one ultimate. The immediate fulfillment is this - the House of David was facing imminent destruction in 732 BC and Isaiah prophesies that God will save them from destruction. The later fulfillment is made clear a couple chapters later.

In the book of Isaiah 9:6 we read: “For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.” This is clearly not an imminent fulfillment. Isaiah is saying that the Messiah to come will be God Himself in some miraculous way. We even hear where this child will be born in the book of Micah 5:2: “AND THOU, BETHLEHEM Ephrata, art a little one among the thousands of Juda: out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity.” Clearly, the fulfillment to come is brought to completion in Jesus Christ, born in Bethlehem to the Virgin Mary.

Thus, Mary virginally conceived Jesus without physical corruption. It was also fitting that her birth should be virginal, without physical corruption. Some of the Church Fathers hold that perhaps Jesus passed through the abdomen of the Blessed Virgin Mary as He passed through the wall into the Upper Room after His Resurrection. Some hold that she gave birth in the normal way but without any pain or damage. At any rate, the Second Vatican Council affirms this in saying, “Christ's birth did not diminish his mother's virginal integrity but sanctified it.” (Lumen Gentium 57)

Mary is a perfect model of purity, holiness, and cooperation with grace. She never detracts from Him and always directs us to Him.

Immaculate Conception

“…that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin.” (Ineffabilis Deus)

God, by the grace and merits of His Son Jesus on the Cross, outside of time, preserved Mary by a singular grace at the moment of her own conception. Singular grace, though it was, the means is nonetheless the same as the means which redeems you and I: the Cross of Christ. Almighty God preserved her from all stain of the original sin of Adam and Eve. This began the reversal of the Fall of man. The early Church Fathers said, “The knot of Eve's disobedience was untied by Mary's obedience; what the virgin Eve bound through her unbelief, the Virgin Mary loosened by her faith,” and even more to the point: “death through Eve, life through Mary (Lumen Gentium, 56).”

Mary was tempted to sin just as any one of us are, but she was able to resist temptation and sin at every turn because of her heroic virtue and obedience to God in Faith.  What a beautiful role model we have in our Blessed Mother. Not only was Mary the model of purity and holiness from the moment of her conception, she maintained this purity and increased in her union with God. And, remember, she never detracts from Him and always directs us to Him.

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Assumption

The Virgin Mary, “having completed the course of her earthly life, was assumed body and soul into heavenly glory.” (Munificentissimus Deus)

The Dogma of the Assumption is intricately related to Mary’s special privilege of being completely without sin, her Immaculate Conception.  When Jesus Christ died on the Cross, rose from the dead, and ascended into Heaven, He opened the way to Heaven. However, when we die, we will have to wait until He comes again for the resurrection of the body.  

Mary, at the end of her earthly life, being completely free from sin as she was, did not see the decay of her earthly body, which is fitting for the Mother of God.  By virtue of her Immaculate Conception, God chose that His mother would be taken up body and soul into Heaven to reign as Queen. Why this singular honor? We know that she never detracts from Him and always directs us to Him. So, what is the Lord doing?

While the Assumption is a special circumstance of Mary, her fate is open to be shared by all the faithful. When Christ comes again in glory, He will raise the living and the dead.  This is what we call the general Resurrection and we profess it every Sunday Mass in the Creed or during the Rosary: “I look forward to the resurrection of the dead” and “I believe… in the resurrection of the body and life everlasting.”  

Every human life is fashioned in the image and likeness of God. The Assumption of the Blessed Virgin Mary upholds the reality of the dignity of each and every human life. Our bodies and souls must work together to follow Jesus because our bodies and souls will hopefully be worshiping Him for eternity in Heaven, God willing. She went first where we will follow.

Co-Redemptrix and Mediatrix of All Graces

The Virgin Mary is the Mother of God, preserved immaculate from the moment of her conception, and assumed into Heaven to reign as Queen at the end of the course of her earthly life. What more could be said of the Blessed Virgin Mary? Actually, there are two interconnected doctrines of the Church which have yet to be defined with the precision of the four Marian dogmas.

Though not dogmas, these teachings on Mary are nonetheless true and show us that she never detracts from Him and always directs us to Him. Mary: Co-Redemptrix, Mediatrix of all graces, and Advocate with Jesus Christ on behalf of the human race.

The First Gospel

Before we get into the meaning of these titles of the Blessed Virgin Mary, we need to go back to the beginning. We need to go back to the Fall of man, just after Adam and Eve committed the first sin. 

After the Fall of man, God turns and addresses the serpent, Satan, saying, “I will put enmity between you and the woman, and between your seed and her seed; she shall crush your head… (Gen. 3:15).” This Protoevangelium, or First Gospel, shows that God did not wish to leave the crown of creation to their ruin. He says that He shall raise up a woman, that is, a mother, who would crush the head of the serpent. 

This New Eve has been identified as Mary of Nazareth, who walked alongside the Redeemer, the New Adam, Jesus Christ. With God’s grace, and by her free choice, Mary participated uniquely in God’s plan of salvation. Everything that the Church teaches to be true of Mary and proposes for belief is there as a guide and safeguard for the truths of Christ.

Co-Redemptrix

On the Cross, Jesus Christ redeemed the world. In other words, He brought back humanity from the jaws of death. He opened the way to eternal life by paying the price of the debt of Adam and Eve. He is the new Adam who makes up perfectly for the sin of the old Adam.

Likewise, the Blessed Virgin Mary is the new Eve alongside the new Adam. Mary uniquely participates with Jesus in the saving work of Calvary. Jesus is the Redeemer, and only He alone could buy back the human family from the bonds of sin. However, God willed that His Mother, as a human being, should participate in the process of redemption. 

She is alongside the Redeemer and thus is called the Co-Redemptrix. The prefix “co” simply means “with.” She is the woman spoken of in the Protoevangelium that is in total enmity with Satan. 

She shows us the perfect model of participating in the work of redemption. Christ accomplished the redemption perfectly upon the Cross, but the work of redemption continues until the end of time. We can unite our good works, our hopes and desires, our sufferings, and our joys to the Cross of Christ. When we do so, we offer a sacrifice of our lives in Christ and become co-redeemers. 

Mediatrix of All Graces

Mary is also referred to as the Mediatrix of all graces. It first needs to be pointed out that the Second Vatican Council teaches, 

“The maternal duty of Mary… flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it. In no way does it impede, but rather does it foster the immediate union of the faithful with Christ (LG 60).”

Jesus is the one Mediator between God and man. Mary does not supplant this mediation, she simply participates in it in a unique way. From the moment that she consented to bring the Word of God into the world, the God-bearer continues in this mission.

The Mother of the Redeemer is given to St. John, representing the whole Church, at the foot of the Cross. Jesus says, “Woman behold thy son (cf. LG, 58).” At that moment, Mary, the New Eve, is shown as the mother of all the living. As the fathers of the Second Vatican Council say, “She is our mother in the order of grace (LG, 61),” which “began with the consent which she gave in faith at the Annunciation… and lasts until the eternal fulfillment of all the elect (LG, 62).” From the moment she said yes to God at the Annunciation, Mary began her mediating motherly role for all mankind.

Finally, the council fathers say, “Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation (LG, 62).” All of the grace of God is ordered to our eternal salvation, and Mary acquires these gifts and distributes them to all. 

Mary associates with her Son in His work of redemption and mediation by the will of God the Father. It is by His plan and through her Son that Mary has any ability to do anything. The Father did not need her, but He chose her. 

Mary was associated with the Redeemer in acquiring graces and so she shares with the Mediator in their distribution. As St. Bernardine of Siena said, “Every grace that is communicated to this world has a threefold course. For by excellent order, it is dispensed from God to Christ, from Christ to the Virgin, from the Virgin to us.”

Advocate

As a loving Mother, Mary cares for her children with tenderness. She brought us Jesus and continues to bring us to Jesus. As St. Teresa of Calcutta said, “No Mary, no Jesus.” She is a model for the Church and our great Advocate. 

In the Sacraments:

She is with us throughout every step of our lives. She is even alongside us in the Sacraments. She never leaves her Son.

In Baptism, the stain of Eve is removed and we are given the Holy Spirit and united to the death and resurrection of Jesus. Mary, the New Eve is alongside us as she was with the Redeemer under the Cross.

In Confirmation, we receive the grace of Pentecost. Mary is present with us as she was with the Apostles at Pentecost.

The Holy Eucharist is the Body and Blood of Christ, fully human and fully divine. This is still the flesh born of Mary.

In Penance, the merits of Christ on the Cross are applied to the penitent. The mediating presence of Mary at the Cross makes her present to us in Confession.

Just as Mary did not see bodily corruption and she remained without sin, Mary advocates for us in the Sacrament of the Anointing of the Sick. She desires for us to be more in conformity with Christ and prays for us.

Jesus Christ exercised His priesthood in His humanity and divinity. Without Mary’s free consent, there would be no Incarnation, and without the Incarnation there would be no Holy Orders.

The first public miracle of Christ took place at the Wedding Feast at Cana where Christ elevated Matrimony to the level of a sacrament. Further this miracle took place as the result of Mary’s advocacy on behalf of the couple.

Only the Magisterium of the Church can declare a dogma. So, it is not up to us to decide if there ought to be a fifth Marian dogma. Regardless, these doctrines are held as part of the content of the Faith and have been celebrated in various ways in the liturgical life of the Church. Mary is the Co-Redemptrix, the Mediatrix of All Graces, and an Advocate. 

Thank you for listening to Good Distinctions

Thank you for listening to Good Distinctions today on the Solemnity of Mary, Mother of God! If you have enjoyed this episode, please share it with others and then subscribe to Good Distinctions at gooddistinctions.com, on YouTube, Spotify, and Apple Podcasts. The channel cannot grow without your help. Seriously, if you do not share it, then no one else hears it! So, please take a few moments to share it on Facebook, Instagram, Twitter, LinkedIn, or anywhere else you see fit. An in-person recommendation is even better! So, tell your coworkers and friends about Good Distinctions!

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Let us end with these prayers from Byzantine Catholic Morning Prayer:

“O Theotokos, my most holy Lady! Unworthy as I am, I beg you: by your holy and powerful prayers, cleanse my clouded mind and bruised heart. Free me from the memories of sins long gone by. Rescue me from every inclination to do wrong. In your goodness help me, for I am poor and lost. For you are praised by all generations, and your glorious name is honored forever.

Hail Mary, full of grace, O Virgin Theotokos, the Lord is with you. Blessed are you among women and blessed is the fruit of your womb, for you have given birth to Christ, the Savior and deliverer of our souls.

Under your protection, we hasten, O Virgin Theotokos. Do not turn away from us in our time of need, but pure and blessed Lady, save us!

You are truly deserving of glory, O Theotokos, the ever-blessed and most pure Mother of our God. More honorable than the Cherubim and beyond compare more glorious than the Seraphim, who as a Virgin gave birth to the Word of God, true Theotokos, we magnify you.

Glory to the Father and to the Son and to the Holy Spirit, now and ever and forever. Amen.”

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SummaryIn this episode of Good Distinctions, host Will Wright discusses the four Marian dogmas and other teachings about the Blessed Mother. He explains that these dogmas are not man-made traditions but teachings revealed by God. The four dogmas are: Mary, Mother of God; Perpetual Virginity; Immaculate Conception; and Assumption. Will also explores the concepts of Mary as Co-Redemptrix and Mediatrix of All Graces. He emphasizes that Mary never detracts from Jesus but always directs us to Him. The episode concludes with a call to support Good Distinctions and a prayer to the Theotokos.

Chapters

00:00Introduction

01:21The Four Marian Dogmas

03:15Mary, Mother of God

06:41Perpetual Virginity

10:30Immaculate Conception

12:12Assumption

14:36Co-Redemptrix and Mediatrix of All Graces

19:11Proto-Evangelium and Mary's Role

23:02Mary's Role in the Sacraments

25:28Conclusion and Call to Action

🌐 Join us in this thought-provoking conversation as Will Wright and Simone Rizkallah share their perspectives on the often overlooked aspects of their identities as Catholics, Americans, and immigrants. Delving into the rich history of the Armenian Catholic Church and the various rites within the Catholic Church, they explore the impact of persecution and poverty on the Eastern Church.

🔍 Throughout the discussion, Will and Simone tackle important topics such as the busyness of the American Church, the necessity of leisure and contemplation, and the dangers of tribalism and activism. They stress the importance of Scripture and prayer while cautioning against conforming the Church to American values, advocating instead for Catholics to align themselves with the teachings of the Church.

🔑 Key Takeaways:

* Respect and honor the feminine and masculine genius in society.

* Align societal structures with Gospel principles for human flourishing.

* Evaluate personal beliefs in light of Church teachings.

* Prioritize Catholic identity over national identity.

* Challenge American exceptionalism with a critical examination.

* Foster authentic relationships and community for a more humane existence.

LINKS:

* Simone spoke recently with Cy Kellet of Catholic Answers on The Virtue of Leisure

* The Leisure Corner from Endow:

* Simone's Article on Leisure in the Life of a Christian

📚 Chapters:

00:00 - Introduction and Background

03:00 - The Armenian Catholic Church

06:00 - Different Rites within the Catholic Church

09:00 - Influence of Persecution and Poverty

13:00 - Busyness of the American Church

19:00 - Need for Leisure and Contemplation

25:00 - Dangers of Tribalism and Activism

32:00 - Importance of Scripture and Prayer

38:00 - Clarifying Church Teachings on Women and Work

41:21 - The Feminine and Masculine Genius

42:27 - Structures and Society

43:40 - Liberalism and the Church

44:39 - American Exceptionalism

46:36 - American Catholicism

47:34 - Conforming the Church to Americanism

49:20 - Orthodoxy and Right Belief

51:18 - Personal Beliefs and Catholicism

52:37 - Living Out Solidarity

54:46 - Fostering the Presence of God

👍 If you appreciate insightful discussions on faith, identity, and societal issues, give this video a thumbs up, share it with friends, and subscribe for more engaging content.

Good Distinctions is a listener-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

🔔 Don't forget to head to YouTube and hit the notification bell to stay updated on our latest uploads. Share your thoughts in the comments below, and let's continue this meaningful conversation. Thank you for joining us on this exploration of Catholic identity! 🙏✨

Who is Simone Rizkallah?

Simone has spent the last two decades in service of the New Evangelization. Before discovering her passion for the Faith and the call to evangelize, she worked in marketing, communications, media, radio and her first love, theatre. She has worked at the parish level, for both youth and adult formation at St. Ambrose parish in Annandale, Virginia and taught high school seniors moral theology and Church History and chaired the Theology Department at St. Mary’s Catholic High School in Phoenix, Arizona. As the daughter of immigrants from the Armenian Diaspora in Cairo, Egypt, she has a particular interest in matters of religious freedom and culture.

You can find her talks and publications on her blog at culturalgypsy.com.

Bonus Episode: The Incarnation - Guest Appearance on the "The Bishop's Hour" - Diocese of Phoenix

Hi all,

I was honored to again be a guest on the Bishop’s Hour Podcast and Radio Show with the Diocese of Phoenix! The episode aired today - 12/23/2023. The full episode can be found HERE. The clip I am sharing here is only the section containing the interview on the Incarnation.

Also, please note that I made an error when I plugged my upcoming ICT course. The site is ictphx.org/apply

For more on the Incarnation, I would invite you to reach back into the archives with me (from the Will Wright Catholic days) for a two-parter. Enjoy!

Have a very Merry Christmas!

In Christ,

Will Wright

Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

In this video, my friend and colleague Sean Maddigan and I dive into the recent document released by the Dicastery for the Doctrine of the Faith, addressing the misconceptions surrounding its content. There has been a lot of confusion and misquoting regarding whether Catholic priests are now allowed to bless same-sex couples.

For fantastic coverage on the topic, please head over to The Pillar

They are doing incredible work:

Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

(Our Lady of Guadalupe - December 12)

La Nuestra Señora de Guadalupe: Patroness of the Americas

You are definitely going to want to read this post all the way to the end.

What a crazy ride!

In 1946, Pope Pius XII declared Our Lady of Guadalupe to be the Patroness of the Americas. In 1961, Pope St. John XXIII prayed to Our Lady as the Mother of the Americas, calling her the Mother and Teacher of the Faith to the peoples of the Americas.

In 1979, shortly after the dedication of the new Basilica of Our Lady of Guadalupe, four miles from Mexico City, Pope St. John Paul II celebrated Holy Mass in the sanctuary. This was his first international pilgrimage. In 1990, the Pope returned to the Basilica to preside over the beatification ceremony of Juan Diego. Then, he returned to Mexico City in 2002 to preside over the canonization of St. Juan Diego of Cuauhtlatoatzin (Feast Day: December 9)

St. Juan Diego of Cuauhtlatoatzin

St. Juan Diego was born in 1474 in what is now Mexico City, Mexico. At the time, Columbus had not yet set sail on his first voyage from Portugal. Juan, also called “Talking Eagle,” was a member of the Chichimeca people. There are a LOT of sources, including Britannica, that refer to Juan Diego as an “Aztec.” To be clear: he was not. His people were not the rulers of Tenochtitlan, nor did they practice human sacrifice, as the “Aztecs” did. Why do I keep putting “Aztec” in quotes? It is because the term “Aztec” was first used three hundred years later by the German explorer Alexander von Humboldt. I suppose, in an anachronistic way, we could call St. Juan Diego an “Aztec,” but he was certainly not a member of the Mexica tribe that were the dominant ethnic group in the Triple Alliance. As a Nahua, Juan Diego did share cultural and linguistic affiliations with the Mexica, but the Chichimeca had a varied history with the Mexica.

Anyway… the Vatican accounts what happened next!

When he was 50 years old he was baptized by a Franciscan priest, Fr Peter da Gand, one of the first Franciscan missionaries. On 9 December 1531, when Juan Diego was on his way to morning Mass, the Blessed Mother appeared to him on Tepeyac Hill, the outskirts of what is now Mexico City. She asked him to go to the Bishop and to request in her name that a shrine be built at Tepeyac, where she promised to pour out her grace upon those who invoked her. The Bishop, who did not believe Juan Diego, asked for a sign to prove that the apparition was true. On 12 December, Juan Diego returned to Tepeyac. Here, the Blessed Mother told him to climb the hill and to pick the flowers that he would find in bloom. He obeyed, and although it was winter time, he found roses flowering. He gathered the flowers and took them to Our Lady who carefully placed them in his mantle and told him to take them to the Bishop as "proof". When he opened his mantle, the flowers fell on the ground and there remained impressed, in place of the flowers, an image of the Blessed Mother, the apparition at Tepeyac.

With the Bishop's permission, Juan Diego lived the rest of his life as a hermit in a small hut near the chapel where the miraculous image was placed for veneration. Here he cared for the church and the first pilgrims who came to pray to the Mother of Jesus. (Vatican.va)

The Image of Our Lady

The miraculous image that appeared on the tilma of St. Juan Diego is absolutely incredible and we continue to learn new things about it. First, a description is worthwhile. The Vatican describes it thusly:

The miraculous image, which is preserved in the Basilica of Our Lady of Guadalupe, shows a woman with native features and dress. She is supported by an angel whose wings are reminiscent of one of the major gods of the traditional religion of that area. The moon is beneath her feet and her blue mantle is covered with gold stars. The black girdle about her waist signifies that she is pregnant. Thus, the image graphically depicts the fact that Christ is to be "born" again among the peoples of the New World, and is a message as relevant to the "New World" today as it was during the lifetime of Juan Diego. (Vatican.va)

Our Lady of Guadalupe and the Battle of Lepanto

There are significant miracles associated with Our Lady of Guadalupe. In 1571, Admiral Doria carried a copy of the image aboard his ship during the Battle of Lepanto. He said that it was the Virgin of Guadalupe’s intercession which carried them to victory over the fleet of the Ottoman Turks, though they were outmanned and outgunned.

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17th - 19th Centuries

In 1647, the image was covered with glass for the first time. In 1648, Luis Lasso de la Vega published a telling of the story of St. Juan Diego and the Virgin of Guadalupe in the Nahuatl language. Our Lady continued to convert the peoples of the Americas.

In 1667, Pope Clement IX instituted the feast of Our Lady of Guadalupe on December 12, the date it is still observed.

In 1746, Our Lady of Guadalupe was made the patroness of all of New Spain, which at the time reached from northern California to El Salvador. This patronage was fully approved by Pope Benedict XIV in 1754 and he granted a Mass and Office proper to the December 12 feast.

Bombing of the Image!

On November 14, 1921, a bomb was placed beneath the image of the tilma! The bomb caused a lot of damage to the basilica, but despite going off just below the image did not do any damage to it!

The Eyes of the Virgin

A photographer, Alfonso Marcue, in 1929, made the discovery of the reflection of a man’s head in the right eye of the Virgin Mary in the image on the tilma. This was further confirmed by the investigations of a man named Carlos Salinas in 1951. Dr. Javier Torroella Bueno, an opthalmologist, also examined the eyes of the Virgin on the tilma and said that he too confirmed the reflections of human beings in the eyes.

In 1958, Dr. Rafael Torija Lavoignet publishes a study of the Purkinje-Sanson effect which states that the reflection of images are inverted in the inner surface of the eyes’ lens. This effect is present in the image of Guadalupe.

Using modern techniques and magnification, in 1962, Dr. Charles Wahlig, O.D. discovered two images reflected in the eyes of the Virgin when studying a 25x enlarged photograph. In 1979, engineer Dr. Jose Aste Tönsmann found that at least four human figures are reflected in both eyes - including an image of a man who appears to be Bishop Zumarraga.

The Tilma Itself

The eyes of the Virgin in the tilma are spectacularly miraculous, but check this out…

For 115 years, the tilma was displayed without protective glass. This means it was exposed to soot, candle wax, people touching it, and incense used nearby. And despite a bomb going off underneath it… the material of the tilma has maintained chemical and structural integrity for almost 500 years! The same composition used for these sorts of tilmas normally only lasted for fifteen years, not five hundred.

The moon under the Virgin’s feet, the angel holding the cloth, and rays coming from the image were are painted cloth that have been added over the years. But the original image of the Virgin herself was not painted. There is no sketch underneath it, no brush strokes, and it seems to have been produced in a single step. Dr. Philip Serna Callahan, a NASA consultant and biophysicist at the University of Florida made these discoveries as he studied the tilma under infrared radiation. That paper from 1981 can be found here.

Our Lady Loves Her Children

La Nuestra Señora de Guadalupe is the mother of us all. She is the Mother of Jesus. But she is also Mother to all the children entrusted to her care, whether native American, Spaniard, or otherwise.

Pope Benedict XVI reminded listeners in Brazil in 2007 of the words recorded to have been said to St. Juan Diego by our Blessed Mother. She said:

“Am I not your mother? Are you not under my shadow and my gaze? Am I not the source of your joy? Are you not sheltered underneath my mantle, under the embrace of my arms?” (Nican Mopohua, nos. 118-119).

Our Lady of Guadalupe, wrap us in your mantle of love. Hold us close and draw us nearer to your Blessed Son, our Lord Jesus Christ. Holy Mary, Mother of God, pray for us. Amen.

Good Distinctions is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Good Distinctions is a reader and listener-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

John’s work with Praying at the Bricks:

Summary

John Kraemer shares his experience with the Praying at the Bricks project, where he builds a giant church out of Lego every year. He discusses the purpose of the project, which is to show that no matter the challenge or disability, God can still use one's talents. John also emphasizes the importance of prayer and shares examples of how prayers have been answered in his life. He highlights the need for welcoming and inclusive parishes and discusses the challenges faced by people with invisible disabilities. John encourages understanding, resilience, and gratitude in dealing with challenges and interacting with others.

Takeaways

The Praying at the Bricks project demonstrates that no matter the challenge or disability, God can still use one's talents.

Prayer is a powerful tool that can bring about subtle but significant changes in one's life.

Parishes should strive to be welcoming and inclusive, making accommodations to ensure accessibility for all.

It is important to approach people with disabilities with dignity and respect, treating them as individuals rather than focusing on their limitations.

Developing resilience and gratitude can help in facing challenges and interacting with others.

Chapters

00:00 - Introduction

00:53 - Praying at the Bricks and the Lego Church Project

02:19 - Duration and Display of the Churches

03:18 - Displaying the Project at Parishes

05:05 - Interacting with Visitors at the Displays

06:14 - Engaging with Kids and Adults

08:50 - The Purpose of the Project

09:47 - The Power of Prayer

12:48 - Answered Prayers

15:12 - Prayer and Disabilities

18:21 - Creating Welcoming Parishes

20:18 - Interacting with People with Disabilities

21:47 - Invisible Disabilities

22:45 - Adapting to Challenges

25:19 - Overcoming Prejudice and Judgment

27:07 - Understanding Others' Struggles

28:08 - Improving Accessibility in the Church

30:20 - Developing Resilience

31:34 - Gratitude and Faith

35:14 - Praying at the Bricks

36:13 - Getting Started with Lego

39:15 - Transportation Challenges

41:12 - Upcoming Display at Christ the Good Shepherd

42:29 - Where to Find John and His Work

43:23 - Closing Remarks

YouTube link at the end of this message —>

Hello everyone,

Along with this week’s episode, I would like to share an important message with you. I am exceedingly grateful for the financial support of Joanne J. and Anne G. - your support is what allows Good Distinctions to continue.

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Why Your Support Matters:

Running Good Distinctions involves costs, both in time and resources. Your support ensures that we can maintain the quality of our content, explore new topics, and continuously improve the overall experience for our community. It allows us to remain independent and focused on delivering content that matters to you.

The content for Good Distinctions is completely free to access and will remain so. In order for the channel to continue, however, your contributions are necessary. If you believe in what Good Distinctions is doing, now is the time to become a paid subscriber!

I am deeply committed to keeping Good Distinctions accessible to everyone, and your contributions help make that possible.

Sincerely,

Will Wright

Owner and Content Creator

Good Distinctions, LLC

If you’ve been following the Synod on Synodality, then you will have no doubt seen in the news that female ordination is back on the discussion table… even though a women can no sooner be validly ordained than a man could become pregnant.

In this episode, Will and Teresa discuss the topic of female ordination, especially to the diaconate and discuss why this just is not a possibility. It was a great conversation and we sincerely hope that you enjoy it and learn from it!

If you have enjoyed Good Distinctions and would like us to continue producing content, especially these podcast/videos, please consider becoming a paid subscriber for as little as $10/month. Your support would go a long way to helping us pay for the equipment, software, and cloud storage that we need to make Good Distinctions happen!

Good Distinctions is a reader/listener-supported publication. To receive new posts and support our work, consider becoming a free or paid subscriber.

Good Distinctions is a reader-supported publication. To receive new posts and support our work, consider becoming a free or paid subscriber.

In this episode, Teresa and Will explore the topic of self-expression. When does it go too far? We zoom in on the new Doja Cat music video for the song “Paint the Town Red.” There are more than one instances of satanic imagery in the video. Is Doja Cat a satanist? Or is there something else going on?

Teresa and Will cover a lot of ground and talk about movies, music, and more. Check it out!

Please consider becoming a paid subscriber for as little as $10/month to support us and help us continue to create great Catholic content. We desire to reignite good conversation, find the best distinctions, and inspire others to do the same. Won’t you join us?!

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