We often encounter in sacred scripture the imagery of light and darkness.
Here we have an example taken from the Gospel of Matthew of a reference to light.
Now, in the Gospels, the most frequent occurrence that we see to reference to light and darkness is in the Gospel of St. John.
Here we encounter an example in one of the so-called synoptic Gospels set in Matthew.
And as a matter of fact, he actually is making reference to an Old Testament passage, namely from the book of the prophet Isaiah, a prophecy with regard to our Lord.
And this prophecy compared our Lord to a great light that shone in a land of people who sat in darkness.
This is according to the prophet Isaiah, who prophesied that our Lord would come to reach.
And be like a great light, would be a great light to people who would be in need of great light.
Of course, we understand with the idea of the imagery of light and darkness, understanding from a physical standpoint, from a natural standpoint, that light helps us to see.
When light shines around us, then we're able to see where we're at and where we're going.
Whereas if we find ourselves in the darkness, then we risk not knowing.
Not knowing either one or the other, unless we're already familiar, based upon remembering a particular surrounding when it was lit up.
But if we're unfamiliar with where we're at in our surroundings, then if we find ourselves in darkness, then it will be very difficult to find the way, as we all, I'm sure, have had the experience.
Now, in spirituality...
In the spiritual language, the light refers to our Lord Himself.
The light can also refer to salvation.
Darkness referring to what does not pertain to our Lord and what leads away from salvation and toward perdition.
And so, when someone finds himself or herself in the presence of light, he has received a blessing, a visitation from our Lord.
Because darkness, in particular, is a blessing.
Because darkness, in particular, is a blessing.
Sharpktóa is associated with the state of mankind following the commission of original sin.
When man was first created, when our first parents were created, they were created in the friendship of God.
So they found themselves in the presence of light.
But when they rebelled against God, when they committed that sin, then they were cast into the darkness.
Because this is really what sin does.
Sin is, understand, a willful act.
Sin is not something that we commit against our will,
but it's something that we freely do.
And when we sin, therefore, we rebel.
We freely rebel.
No one forces us ever to rebel against God.
It is true that the evil one tempts us and entices us,
but the old saying that the devil makes me do it
doesn't quite hold when it comes to the commission of sin.
The devil doesn't make us sin.
We are responsible for our sins.
And so when we sin,
when we find ourselves consequently in the darkness,
we have no one but ourselves to blame for it.
We cannot blame our Lord
for simply casting us out into the darkness,
that darkness we have created for ourselves.
But we talk not only on an individual level,
but on a society level,
on the level of all of mankind.
The whole of mankind,
as it were,
found itself sitting in darkness
after the commission of original sin.
But man was not created to sit and languish in darkness.
Man was created for the light,
i.e. man was created for salvation.
Man was created ultimately for eternal friendship with God.
The problem is,
where was man to go to find the light?
And the answer, of course,
is God himself,
who is the light,
came to man.
He shone his light,
he who is the light,
shone upon man,
sitting in darkness,
giving man the opportunity to do what?
To get up from his position of languishing in the darkness
and walk in the light and toward the light.
In the light because God sheds a certain light already
by his very presence.
But also toward the light
because there is a certain light that is already there.
There is something that man must do.
Man must walk toward God.
Man needs God's grace
in order to be rescued from his very sorry plight
that he finds himself.
But then once that he has grasped, as it were,
by the light,
he in turn must reach out his hand
and allow himself to grasp,
so to speak,
the light.
So that he can move toward the light.
And so,
our Lord and Savior is the light
who has come into the world.
And having come into the world,
that light demands a response.
And in the Gospel today,
we find three characteristics that are associated with
this light that shines in the darkness.
The first is that it is a light that shines in the darkness.
The first point is repentance.
The second point is immediacy of response.
And the third point is healing.
These are characteristics described today in the Gospel
with regard to the coming of the light
into the world.
Now, on an intellectual level,
when we are enlightened,
as we are wont to say often,
it usually signifies that
we gain some knowledge
that before we did not have.
Or we gain some insight,
some new insight perhaps,
something that we already knew.
In a certain way,
we can say that this pertains also
to things of the Spirit,
pertains to our salvation.
Because not to know our Lord
is not to be walking toward salvation.
We have to know our Lord
in order to walk toward Him,
in order to embrace Him with our hearts.
In order that we may love Him
as He loves us.
So, enlightenment indeed involves
a certain insight,
a certain knowledge.
Indeed, when we think of the gifts
of the Holy Spirit,
they are certain intellectual gifts.
Are there not?
Gifts that enlighten us.
And so there is,
when we think of supernatural things,
an enlightening of our minds
that is required in order that
we may know the things of God.
We can apply that to our lives.
apply our intellectual faculties, we can use our brains to try to know to the best of our
ability the things of God, and we must do so. In fact, we are obliged to do so, by the
way. Reminder, a little catechetical reminder, is that what? All of us are required, by the
way, not just all Catholics, but all men and women, are required to pursue and to know
the truth to the best of their abilities. It does not mean that everyone is called by
God to get a Ph.D., and I suppose that's a good thing, isn't it? For those of us who
think that we are not anywhere close to ever reaching that goal, God doesn't necessarily
expect it, but He might, by the way, so don't excuse yourself just quite yet. It's just
that God doesn't necessarily require everyone to get a Ph.D., but what God does
require, given that He has given each one of us a brain to use for His greater glory,
is to employ it, to employ our mind. To do what? Also to study. Not just when we're young,
not just up until the time we graduate from college, or leave high school, or whatever
period of time that you would prefer to specify, but our entire lives, until the day that we
draw our last breath.
We are going to employ our minds. But having said that, the application of our mind is
not yet sufficient. We need something from above, something that emanates from a supernatural
plane, in order that we may know God in the way that He truly exists, that we may know
God as He is. And for that, we need something from God Himself. So we need that so-called
supernatural light, in order to be enlightened about supernatural things. But the thing about
this supernatural light is we talk about it in enlightening, not simply of the mind, as
if knowledge alone says, but an inflammation, an enkindling of the heart. And in that sense,
we can speak of the light as a reflection of the light that ought to be burning in the
hearts of everyone.
See, God didn't come into the world just simply so that we could know Him more perfectly,
but also that we may love Him perfectly. And so He came into the world, what, to cast fire
upon the earth? Meaning what? That He wished to enkindle a fire in our hearts. Now, in
order that that fire may be enkindled fully in our hearts, also our mind must be engaged.
We must seek the One who has been sent.
By the Father. And knowing, intellectually, we must also, as it were, know with our hearts
that we may love with all our mind and all our soul and all our strength, as we read
about even in the Old Testament. This is the enlightenment that our Lord has come to give
each one of us. And He is the only One that can do it. He is the true light. He is the
One that can do it.
So, returning to the Gospel, we said that there are three characteristics that mark
this coming of the light. One being repentance. Two, a response on the part of the One who
is enlightened, an immediate response. And three is this healing, healing of disease
and illness.
So first, repentance. When we are truly enlightened from above, it leads to repentance. It leads
to conversion. Why? Because?
And enlightenment from above not simply involves knowing certain facts about God, but it involves
knowing ourselves as well. And knowing ourselves in relation to God. And the more that we find
out who God really is, and who we really are, the more that we understand that God is to
be loved with all our mind, heart, soul, and strength. And the more that we realize that
by all the actions that we commit, each and every one of us is loved with all our heart,
soul, and strength, and the more that we realize that by all the actions that we commit,
each and every day, that we are far from doing so, and therefore we are far from reaching
our appointed end for which we have been created, it ought to lead to what? A sorrow, a compunction
of heart, that we have not responded as we ought to have responded to all of the various
inspirations and enlightenments that God has given us, even every day you see.
And so that leads not only to a one-time only.
only repentance, compunction of heart, but a state of continual repentance, just like
we see in the lives of the saints. Just because we imagine that certain saints reached a high
level of sanctity, which they did in this life, we cannot ever imagine that they ever
cast aside that comportment, that attitude of repentance. No, they constantly wept over
their sins because they knew what it meant, not only for themselves, we might add, but
for all of mankind, because they lamented that they did not love God as they could have,
as God created them to love Him. And this is what God wishes to place in our hearts,
no? Because that repentance, a salutary repentance, leads to a desire to make amends, and then
what? To walk or even run with alacrity toward the light, supported by the Holy Spirit.
So repentance is one of the first things, one of the first salutary things that happens
when light is shed upon us. Second thing, though, is this immediate response, and we
see that in the narrative in which our Lord calls the apostles, and when He calls the
apostles, they do what? They abandon everything. So it says, for example, with regard to James
and his brother John.
The sons of Zebedee, that when Jesus called them, they abandoned their boat and their
father. They abandoned their way of life, and they abandoned what was nearest and dearest
to them with regard to the nearest of kin. And so everything that they previously held
dear, suddenly, for them, meant next to nothing compared to the light of our Lord Jesus Christ.
And they didn't sit there and debate about it, like we are so often want to do. Very
often.
When it comes to things of the Spirit, when it comes to inspirations to live more perfectly
the Gospel life in a proper way, I'm talking about, of course, i.e., in a prudent way,
prudentially embracing the Gospel and living that out amongst our daily duties, very often
we debate with ourselves. Very often we are hesitant, what, to embrace the life of holiness,
very hesitant to move beyond a certain point.
In our spiritual journey. But this is never the way it was, has been, or is even today
with those who really wish to become saints. They wish not to hesitate to embrace what
they see as being given to them. If they recognize that God is giving them a particular gift,
they do not wait until tomorrow to open their hearts to receive that gift. But today they
open their hearts to receive it. And so, this is what the response of the evangelicals,
of the apostles, characterizes it. And in embracing that gift, they are not afraid
to let go of what seems to be dear to them, but, as a matter of fact, is less perfect
than embracing our Lord. We do not, of course, mean to say here that, therefore, every one
of us ought to be quitting our jobs and never talking to our family members again. This
is not what we are talking about here. What we are talking about is the fact that we are
not just absolutSecond-Rेal см馥ès. What we are talking about today is where we understand
that our Lord is calling us to something better today. Some particular action that we know
that will give them glory today. That is consonant with our state of life, with our daily duties.
That is what we won't hesitate to embrace. That is what we are talking about here. Clearly,
our Lord gave the apostles a very singular, special grace, so that they could radically
abandon everything.
Let us not imagine, however, a grace, for instance, whereby you have somebody in the
meeting and you are there at the right time, and they come to you with something least
of yours, things they would rather not, than something of theirs for them to simply give to
Simply because our Lord calls us to be prudent,
that He doesn't call us to make radical choices, however, for the gospel.
That He does indeed ask us to do, command us to do.
This is what we are called to do.
And we are enabled to do so.
Understand, when we do these things, we are not simply taking a leap into the dark.
Not so.
Rather, we are running toward the light.
We have to make sure that we have our sights fixed properly, to be sure.
But when we have our sights fixed upon the Lord,
then it won't be imprudent to want to run in the direction of our Lord,
to do those things, to practice that sort of self-denial
that our Lord asks us to practice today, in the here and now,
in order that we may advance toward the light.
And finally, there is the aspect of healing.
It is said in the gospel that Jesus, teaching in their synagogues,
proclaimed the gospel of the kingdom and cured every disease and illness among the people.
This signifies what?
That our Lord knows that we are ill.
He knows that we are broken.
He does not expect simply that He is present,
that we simply do everything on our own.
He knows, first of all, that we need to be healed of our brokenness.
We said earlier that we need to repent,
that we need to adopt that attitude of repentance, compunction of heart.
But that opens the way up.
For what?
For the healing of our Lord.
Our Lord, seeing,
the state that we are in,
taking pity on us,
because in adopting that attitude of repentance,
we realize, too, that we can do nothing about it
if it is not for the grace of our Lord.
Our Lord, seeing our state, takes pity upon us.
And He does what?
Heals us of all that truly ails us, you see,
and enables us, thus, to walk forward.
See, sometimes we can allow ourselves
to be taken,
taken in by a fear
that somehow we're so displeasing to the Lord
that we would displease Him by walking forward.
But this would be mistaken.
This would be erroneous.
On the contrary, you see,
by the very willingness to approach the Lord
in the state that we find ourselves,
not a certain, quote-unquote,
ideal state that we wish that we were,
but just as,
as we are,
that's the way the Lord wants us to approach Him.
And He will take care.
He will take care of the healing.
We have to let Him
effect that healing
and not try to do that ourselves.
That's how indigent
that we need to be before our Lord,
because we really are that indigent.
We need to recognize our indigence for what it is
and be willing to open up our indigence totally
to our Lord.
That's the beautiful thing
about the sacrament of confession,
about what our Lord requires of us in that sacrament
is to do what?
To open ourselves up,
to be honest with Him.
Totally.
If we close our hearts,
if we're not totally open before our Lord there,
then we will in some way pose an obstacle
to the healing grace that our Lord wants to give us,
for example, through that sacrament.
Not only in that sacrament,
but elsewhere,
but especially there.
And so it is,
in every,
in every aspect you see,
is we must open ourselves,
be vulnerable to our Lord.
Tell Him that we are indigent.
Tell Him that we need our help.
And then He will come to the rescue.
And with His light will effect that healing.
The saints tell us
that the mother of our Lord,
the Mediatrix of all graces,
is especially disposed,
by the will of God,
to look upon those souls,
to care for those souls
who are especially the most indigent,
the most troubled,
the most miserable.
Isn't that comforting?
Isn't that,
what more could,
what greater thing can we say about our God?
The saints tell us that the greatest attribute of God
is His mercy.
And what greater proof or sign
of His mercy do we have
than the fact that His mother
is willing to look
especially upon those souls.
The poorest of the poor, spiritually speaking.
And as we ought to approach her, you see,
and tell her
just the way that things are.
My dear lady,
I am the most indigent,
the most miserable of all.
Therefore,
the saints have said throughout the centuries
that you pay special attention
to the most miserable,
the most indigent.
Well, here I am, lady.
I'm the most miserable and the most indigent.
I have a special claim on you.
You must especially look at me.
I beg you, dear lady,
to let the light shine in a particular way.
You know something?
That's the way the saints prayed.
And they never stopped praying like that.
If we adopt that prayer,
and if we pray often, every single day,
I don't think that,
I cannot imagine, really,
that our lady would ever,
from any of us, withhold that precious
grace,
of repentance,
that precious grace of
responding wholeheartedly,
immediately,
to the entreaties of our Lord,
and that grace, above all,
of being healed,
of becoming perfect in the sight of our Lord.
And she suffered all these things
with our Lord in this life,
in order that we may have these graces,
that we may have the courage,
the strength,
to even approach her,
and be bold with her,
and using the language that I've just used,
that I recommend that you use,
to use as well.
Why not?
What do we have to lose with our lady?
How many times
have people been tempted through the centuries
to imagine, well, maybe in my case,
my lady,
maybe I'm that one soul,
maybe I'm so far gone,
that, perhaps in this one case,
she won't look after me.
No.
On the contrary,
she looks after that soul
more than all the rest.
So let's be like,
that poor soul,
not falling into that temptation,
but calling ever the more urgently
upon the mother of Jesus,
the mother of light,
so that our souls will be filled with light
now and in the life to come.
Praise be Jesus and Mary.
Amen.
Amen.
Amen.