Joseph’s Second Dream: The Slaughter of the Innocents

After the Birth of the Messiah, a second angelic dream warns Joseph to flee to Egypt with Mary and the Christ Child as Herod orders a slaughter of the Innocents.

December 28, 2022 by Fr. Gordon MacRae

Editor’s Note: The following is the second of a special two-part Biblical Christmas Season post. Part one, which appeared here two weeks ago was “Joseph’s Dream and the Birth of the Messiah.”

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In the proclamation of the Gospel Matthew (2:13-18) on the day this is posted, the Church recalls in just six verses an account of the Visit of the Magi, Joseph’s second dream of an Angel of the Lord, the Holy Family’s flight to Egypt, and the wrath of Herod as he orders the slaughter of all male children under two years of age in and around Bethlehem. As a priest, I have read this account over forty-one consecutive Christmas seasons, but never before was it overshadowed by such tragic realism.

Our safe, emotional buffer zone from that 2,000 year old account is gone now. The sense of personal distance is lost. A dark cloud still hangs over America since the shocking and senseless deaths of 19 young children in a small Texas city called Uvalde. I first wrote of this midway through the year in June, 2022 in “Tragedy at Uvalde, Texas: When God and Men Were Missing.”

A lot of soul searching has gone into a quest for what could have spawned such a horrific event, how it developed, how it might have been prevented, and what should have been done differently by responding police. The tragedy was devastating. I can only imagine the heartache of the parents of Uvalde as they faced this Christmas with broken hearts and shattered dreams.

Then it happened again — this time in Thailand, and this time the killer was not a crazed teenager, but a drug addicted police officer. The story devastated the Kingdom of Thailand. On October 6, 2022 the recently fired police officer brought a 9mm handgun and a knife into a preschool daycare center in the village of Uthai Sawan. It was near where Pornchai Moontri lived as a small child. With no known motive, the former officer murdered 24 children ages two to five. Then he killed his wife and his own child before turning his gun on himself.

I could not bring myself to write that story, but Pornchai Moontri bravely took it up. Several readers told me that they did not read it because they knew it would be terribly painful. It was and still is. But there is much more to it than sorrow. There is hope there as well. “Elephants and Men and Tragedy in Thailand” was Pornchai’s faith-filled gift to his Homeland and to us. It is a most unusual post that I highly recommend. We will link to it again at the end of this one.

The Magi Take the Long Way Home

I am painfully aware that on the day this is posted, the Church honors those first Christian Martyrs, the innocent male children of Bethlehem who were subjected to the selfish wrath of King Herod. They became collateral damage in the first demonic attempt to rid the world of Christ. The explosive account is told with blunt force in the Gospel According to Matthew:

“Now when the Wise Men had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise! Take the child and his mother and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child to destroy him.’

“And Joseph arose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the Prophet: ‘Out of Egypt I have called my son.’ When Herod saw that he had been tricked by the Wise Men, he was in a furious rage. He sent and killed all the male children in Bethlehem and all that region who were two years old and under according to the time which he had ascertained from the Wise Men. Then was fulfilled what was spoken by the Prophet Jeremiah:

“‘A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children, she refused to be consoled, because they were no more.’”

— Matthew 2:13-20

In the first installment of this two-part post, I described the unique attributes of Joseph’s three dreams in Matthew’s account of the Birth of the Messiah. Dreams are an important element of the story. As I wrote in “Joseph’s Dream and the Birth of the Messiah”:

“There are 126 references to dreams among the characters of Sacred Scripture. Some of the pivotal moments in Salvation History were set in motion through dreams. But the dreams of Joseph are unique in the Biblical literature. In the original Greek of St. Matthew’s Gospel, the term used for Joseph’s three dreams about the birth of Jesus is ‘onar,’ and it is used nowhere else in Sacred Scripture but here.

“‘Onar’ in Greek refers not just to a dream, but to a divine intervention in human affairs. Coupled with the fact that the dream is induced by an “Angel of the Lord,” then the scene takes on a sense of great urgency when compared with a multitude of other angelic messages conveyed through dreams.”

In this second of Joseph’s dreams, the urgent intervention is God’s foresight that Herod is enraged, believing that he was tricked by the Magi. Herod plots to kill the child. He had asked the Magi to return from Bethlehem to reveal the location of this Christ-child with a false promise that he, too, would pay him homage. After a dream premonition not to return to Herod, the Magi left by another route. I wrote about the Magi in a popular Christmas post linked again at the end of this one: “Upon a Midnight Not So Clear, Some Wise Men from the East Appear.”

There is an important element of the Magi story that I omitted when I first wrote that post. The Magi were traditionally associated with astrologers and astral religion, a fact seen as scandalous to some early Christians who did not want to accept this aspect of Matthew’s account. In later Christian tradition, they became not Magi, but kings, a likely reflection on Psalm 72:10 — “May the kings of Tarshish and of the Isles bring him tribute, may the kings of Sheba and Seba bring gifts.”

The Star of Bethlehem is a popular element of the story, but it, too, was a scandal among some in the early Church. Some of the people of the Ancient Near East were drawn to astral religion because it brought a sense of surety in the midst of social chaos. But over time, astrology became oppressive, making people feel hopeless against the tyranny of “fate” when their destinies seemed dictated by the cold movement of the stars.

In contrast, however, the Star of Bethlehem served only God’s purpose. That, and the presence of astrologers who came to worship Christ, broke the power of astral religion and its belief in fate. But history repeats itself. As our culture again becomes socially chaotic, many are once again drawn into nature religions such as astrology, Wicca, and druidism for a false sense of determinism guided by practitioners claiming to interpret and control destiny. I recently saw a TV commercial selling fifteen minute intervals with a California seer. G.K. Chesterton once famously said that people without faith do not believe in nothing. They believe in anything.

Tragedy in Thailand | Photo courtesy of Reuters

Herod and the Slaughter of the Innocents

There are four rulers named Herod appearing in New Testament Scripture: Herod the Great reigned in Palestine from 37 B.C. until shortly after the Birth of Jesus. His son, Herod Antipas, Tetrarch of Galilee, ordered the beheading of John the Baptist (Matthew 14) and sent Jesus to trial before Pilate (Luke 23:7-15). His son, Herod Agrippa, imprisoned the Apostle Peter (Acts 12); and his son, Herod Agrippa II, attended the trial of Saint Paul (Acts 25:13).

Herod the Great was part of a non-Jewish Edomite family from a territory east and south of the Dead Sea. They were descendants of Esau, the elder brother of Jacob (Genesis 25:30). Herod was given the title, “King of the Jews” by the Roman Senate and ruled Palestine from 37 to 4 B.C. as a vassal king appointed by Caesar Augustus. Centuries-old adjustments to the Roman calendar place the birth of Jesus near the end of Herod’s life between six and four B.C.

Herod the Great (“Great” by Roman standards only) appears in Scripture only during the events surrounding the birth of Jesus (Matthew 1-2 and Luke 1:5). He ruled Palestine with brutality and paranoia. It is ironic that Herod took such violent steps to end the life of Jesus just prior to the undocumented end of his own life. He took great umbrage at the Magi’s revelation that the Star of Bethlehem was an omen for one who is born King of the Jews, a title Rome had bestowed upon Herod.

But Herod’s paranoia ran deeper than that. The Star of Bethlehem innocently described by the Magi recalled for Herod and his Hebrew advisors the ancient Fourth Oracle of Balaam in the Book of Numbers. The oracle predicted a future messiah and the end of Edom’s power. From the Oracle of Balaam (Numbers 24:17-19):

“I see him, but not now; I behold him, but not near. A star shall come out of Jacob, and a scepter shall rise out of Israel. It shall crush the borderlands of Moab, and the territory of all the Shethites. Edom will become a possession of its enemies, while Israel thrives valiantly. One out of Jacob shall rule.”

Being a descendant of the Edomites, Herod “was greatly troubled” (Matthew 2:3). So he summoned the Magi to ascertain exactly when the Star appeared. He sent them on to Bethlehem after securing a promise that they would return with the exact location of this newborn Child-King. When the Magi failed to return, Herod flew into a rage. He ordered his forces to find and kill all male children under two years of age in Bethlehem.

This event also has an echo from a much older time in Salvation History. Jesus is presented as the New Moses, one who will lead God’s people out of bondage. The first Moses led Israel from the bondage of slavery in Egypt, but Pharaoh was immovable until the Tenth Plague struck down the firstborn sons of Pharaoh and all of Egypt (Exodus 12:29-31).

The Evangelist, Matthew, captures with a quote from the Prophet Jeremiah the devastation that Herod left behind. In the Eighth Century B.C. the Assyrians devastated Northern Israel when their army swept through the city of Ramah about five miles north of Jerusalem. Ramah became equated with Israel’s great depth of sorrow left behind by the evil of tyranny. So it is of Ramah that is recalled in the face of Herod’s evil:

“A voice heard in Ramah, wailing and loud lamentation, Rachel weeping for her children. She refused to be consoled because her children were no more.”

— Matthew 2:18 and Jeremiah 3:15

Jesus, the New Moses would lead God’s People from the bondage of sin and death. Herod believed that the murder of the Children of Bethlehem was the last word, but it was not the last word. Then Herod the Great somehow became Herod the Dead. Scripture does not describe how, when, or where. God knows. The narrative of the Birth of the Messiah ends with the third dream of Joseph from an Angel of the Lord:

“Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead. And [Joseph] rose and took the child and his mother, and went to the land of Israel. But when he heard that Herod’s son reigned in his place, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. And he went and dwelt in a city called Nazareth.”

— Matthew 2:19-23

Thus concludes Matthew’s account of the Birth of the Messiah. It was not the end of tyranny, but it was the beginning of all hope.

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Note from Fr. Gordon MacRae: Please share this post. You may also like these related posts cited here:

Joseph’s Dream and the Birth of the Messiah

Tragedy at Uvalde, Texas: When God and Men were Missing

Elephants and Men and Tragedy in Thailand

Upon a Midnight Not So Clear, Some Wise Men from the East Appear

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One of our Patron Saints, Saint Maximilian Kolbe, founded a religious site in his native Poland called Niepokalanowa. Today the Chapel has a real-time live feed for a most beautiful adoration chapel where people around the world can spend time in Eucharistic Adoration. We invite you to come and spend some quiet time this Christmas celebrating the rebirth of the Messiah in your own life.

Click or tap here to proceed to the Adoration Chapel.

As you can see the monstrance for Adoration of the Blessed Sacrament is most unusual. It is an irony that all of you can see it but I cannot. So please remember me while you are there. For an understanding of the theology behind this particular monstrance of the Immaculata, see my post “The Ark of the Covenant and the Mother of God.”

Lead, Kindly Light: A Christmas Card to Our Readers

Abraham first heard God 21 centuries before the Magi followed a star to Bethlehem. We now live in the 21st century after. At the center of all faith Christ is born.

December 21, 2022

Note from Fr. Gordon MacRae: Dear Readers, Some elements of our Annual BTSW Christmas Card may seem a bit familiar to you. We have used some of these elements in our posts of Christmas past. Since 1949, The Wall Street Journal has published as its top editorial each Christmas Eve an outstanding piece of writing from the late Vermont C. Royster, the WSJ’s former Editorial Page Editor. His yearly repeated Christmas essay is “In Hoc Anno Domini,” (In this year of the Lord). It is one of the finest examples of historical Christian writing I have encountered, and one of the most faith-filled. Mr. Royster was awarded the Presidential Medal of Freedom and was a two-time recipient of the Pulitzer Prize. So at the expense of sounding a bit pretentious, if The Wall Street Journal can get away with publishing an annual Christmas gem, then so can I.

I begin our Christmas Card this year with Vermont C. Royster and his “In Hoc Anno Domini.”

When Saul of Tarsus set out on his journey to Damascus the whole of the known world lay in bondage. There was one state, and it was Rome. There was one master for it all, and he was Tiberius Caesar.

Everywhere there was civil order, for the arm of the Roman law was long. Everywhere there was stability, in government and in society, for the centurions saw that it was so.

But everywhere there was something else, too. There was oppression — for those who were not the friends of Tiberius Caesar. There was the tax gatherer to take the grain from the fields and the flax from the spindle to feed the legions or to fill the hungry treasury from which divine Caesar gave largess to the people. There was the impressor to find recruits for the circuses. There were executioners to quiet those whom the Emperor proscribed. What was a man for but to serve Caesar?

There was the persecution of men who dared think differently, who heard strange voices or read strange manuscripts. There was enslavement of men whose tribes came not from Rome, disdain for those who did not have the familiar visage. And most of all, there was everywhere a contempt for human life. What, to the strong, was one man more or less in a crowded world?

Then, of a sudden, there was a light in the world, and a man from Galilee saying, Render unto Caesar the things which are Caesar’s and unto God the things that are God’s.

And the voice from Galilee, which would defy Caesar, offered a new Kingdom in which each man could walk upright and bow to none but his God. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. And he sent this gospel of the Kingdom of Man into the uttermost ends of the earth.

So the light came into the world and the men who lived in darkness were afraid, and they tried to lower a curtain so that man would still believe salvation lay with the leaders.

But it came to pass for a while in divers places that the truth did set man free, although the men of darkness were offended and they tried to put out the light. The voice said, Haste ye. Walk while you have the light, lest darkness come upon you, for he that walketh in darkness knoweth not whither he goeth.

Along the road to Damascus the light shone brightly. But afterward Paul of Tarsus, too, was sore afraid. He feared that other Caesars, other prophets, might one day persuade men that man was nothing save a servant unto them, that men might yield up their birthright from God for pottage and walk no more in freedom.

Then might it come to pass that darkness would settle again over the lands and there would be a burning of books and men would think only of what they should eat and what they should wear, and would give heed only to new Caesars and to false prophets. Then might it come to pass that men would not look upward to see even a winter's star in the East, and once more, there would be no light at all in the darkness.

Stand fast therefore in the liberty wherewith Christ has made us free and be not entangled again with the yoke of bondage.

— Vermont C. Royster, The Wall Street Journal, December 24, 1949

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The liturgies of Christmas set out in the Roman Missal and Lectionary express the spirituality of the entire ecclesial body of the baptized into the Life, Death, and Resurrection of Jesus Christ, our communal past and hopeful future.

The Mass at Night for the Christmas Vigil begins with a moving recitation of the Roman Martyrology which places the Birth of the Messiah into a real historical context:

The twenty-fifth day of December when ages beyond number had run their course from the creation of the world, when God in the beginning created heaven and earth, and formed man in His own likeness; when century upon century had passed since the Almighty set his bow in the clouds after the Great Flood, as a sign of covenant and peace — In the twenty-first century since Abraham, our father in faith, came out of Ur of the Chaldees; in the thirteenth century since the people of Israel were led by Moses in the Exodus from Egypt; in the tenth century since David was anointed King; in the sixty-fifth week of the prophecy of Daniel; in the one hundred and ninety-fourth Olympiad; in the year seven hundred and fifty-two since the founding of Rome; in the forty-second year in the reign of Caesar Octavian Augustus, the whole world being at peace

— Jesus Christ, eternal God and Son of the eternal Father,

desiring to consecrate the world by his most loving presence, was conceived by the Holy Spirit, and when nine months had passed since His conception, was born of the Virgin Mary in Bethlehem of Judah, and

was made man.

— The Nativity of our Lord Jesus Christ according to the flesh

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I am forced by circumstance to live in a place with men who are banished, not just from home and family and freedom, but too often also from hope. Some with even the darkest pasts have come into the light to thrill us with their stories of grace and true repentance and conversion. You have read of several in these pages and there are other stories yet to come. Some of these wounded men become saints, I am not fit to fasten their sandals. We live East of Eden, most justly so, but some not.

The Magi of the Gospel saw a star and heard good news, the very best of news: Freedom can be found in only one place, and the way there is to follow the Star they followed. If you follow Beyond These Stone Walls, never follow me. Follow only Christ.

My Christmas Card to you is this message, a tradition of sorts for Beyond These Stone Walls. My small, barred cell window faces East. It is there that I offer Mass for our readers. So my gaze is always toward the East, a place to which we were all once banished to wander East of Eden.

At the end of these cold and gray December days I step outside to watch toward the West as the sun descends behind towering prison walls. It reminds me of my favorite prayer,

Lead, Kindly Light, amid the encircling gloom, Lead Thou me on;

The night is dark, and I am far from home; Lead Thou me on.

Keep Thou my feet; I do not ask to see

The distant scene; one step enough for me.

I was not ever thus, nor prayed that Thou shouldst lead me on;

I loved to choose and see my path, but now, Lead Thou me on.

I loved the garish day, and, spite of fears,

Pride ruled my will; Remember not past years.

So long Thy power hath blessed me, sure it still will lead me on,

O’er moor and fen, o’er crag and torrent, till the night is gone.

And with the morn those Angel faces smile,

Which I have loved long since, and lost awhile.

— Saint John Henry Newman

This moving prayer by Saint John Henry Newman has been set to music as a tribute to Saint John Paul II:

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My favorite Christmas hymn, “O Holy Night,” was originally based on a French poem entitled Cantique de Noël by Placide Cappeau in 1843. Composer Adolphe Adam set it to music in 1847. The English version (with small changes to the initial melody) is by John Sullivan Dwight. The hymn reflects on the birth of Jesus as humanity’s redemption.

This wonderful hymn has been performed by many noted vocalists over the last two centuries. Few have performed it with more beauty and heartfelt faith than Celine Dion. Celine today suffers from a neurological disorder that may inhibit her voice. Please offer a prayer for her. Celine Dion’s beautiful voice should be long remembered for her rendition of this most beautiful of Christmas hymns.

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Some of our Readers around the world live in difficult circumstances. There are many who come to this site from Ukraine besieged by war over the last year. Many others have lost loved ones and are now besieged by loneliness. I drafted this Christmas message as a place where perhaps we could all meet for a time in this Christmas Season. One of our Patron Saints, Saint Maximilian Kolbe, founded a religious site in his native Poland called Niepokalanowa. Today the Chapel has a real-time live feed for a most beautiful adoration chapel where people around the world can spend time in Eucharistic Adoration. We invite you to come and spend some quiet time this Christmas celebrating the rebirth of the Messiah in your own life.

As you can see the monstrance for Adoration of the Blessed Sacrament is most unusual. It is an irony that all of you can see it but I cannot. So please remember me while you are there. For an understanding of the theology behind this particular monstrance of the Immaculata, see my post “The Ark of the Covenant and the Mother of God.”

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Note from Father Gordon MacRae:

Blessings to you all during this joyous Christmas Season. We are living in darker times, and this Christmas is like no other, but we are children of the Light and we are promised that the darkness will never overcome it. May God Bless you and keep you safe. Feliz Navidad!

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Please also visit our Special Events page.

Christmas in the Land of Nod, East of Eden

In the Book of Genesis, Cain was banished to wander for his crime in the Land of Nod, East of Eden. The Star of Bethlehem was the only way back to a State of Grace.

December 7, 2022 by Fr. Gordon MacRae

At Thanksgiving this year, we recommended a post entitled “The True Story of Thanksgiving: Squanto, the Pilgrims, and the Pope.” It was more of a history lesson than a typical blog post, but it got a lot of notice. It is said that history is written by the victors, not the vanquished, so my take on Thanksgiving was unusual. It was told from the point of view of Squanto, the man I credit with the survival of the Puritan Pilgrims who — for better or worse — were the spiritual and cultural beginning of the first colonies in the New World.

Please indulge me in another brief foray into history — this time, Biblical history. I just can’t help myself. We can’t understand where we are until we discover where we’ve been. In the Genesis account of the fall of man, Adam and Eve were expelled from Eden as both a punishment and a deterrent. They disobeyed God by eating from the Tree of Knowledge of Good and Evil. So God cast them out of Eden “lest [Adam] put out his hand and take also from the Tree of Life, and eat, and live forever.”

They were cast out of Eden to the east (Genesis 3:24). God then placed a Cherubim with a flaming sword to the east of Eden to bar Man’s return, and to guard the way to the Tree of Life. Whether this is history, metaphor, myth, or allegory matters not. The inspired Word of God in the Genesis account tells us something essential about ourselves in relationship with God.

A generation later, after the murder of his brother Abel, Cain too “went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden” (Genesis 4:16). The “land of Nod” has no other reference in Scripture. It represents no known geographical name or place. The name seems to derive from the Hebrew, “nad,” which means “to wander.” Cain himself described his fate in just that way: “from thy face I shall be hidden; I shall be a fugitive and a wanderer on the earth” (Genesis 4:14).

The Aggadah — a collection of Rabbinic commentary, legend, and anecdotes accumulated over a thousand years — expanded on the Biblical account. The “mark of Cain” imposed by God was a pair of horns. According to the Aggadah legend, Cain’s great-grandson, Lamech, had poor eyesight and shot Cain with an arrow believing him to be a beast. There was a sense of “what goes around comes around” in the Aggadah version.

In Genesis, Cain’s descendant, Lamech, became sort of a counter-cultural anti-hero seen as the epitome of the moral degradation of blood revenge. Lamech killed a man for wounding him. “If Cain is avenged sevenfold, truly Lamech seventy-sevenfold” (Genesis 4:24). Cain’s murder of his brother, and his banishment East of Eden, set in motion a ripple effect of epic proportion.

I have long wondered if the banishment of Adam and Cain “east of Eden” is a divinely inspired metaphor for man’s fall from grace, a state of being, more than a place. Jumping ahead way ahead — the Magi of Matthew’s Gospel came to Christ from the east (Matthew 2:1). They “saw his star in the east” and followed it out of the east — out of what is now likely modern day Iran, a story I told in “Upon a Midnight Not So Clear, Some Wise Men from the East Appear.”

I envision the Star of Bethlehem to be a sort of beacon leading the way out of the darkness of the east, the darkness of man’s past, out of the spiritual wanderlust set into motion by Adam and Cain. In the Tanakh translation of the Jewish Scripture — our “Old” Testament — Psalm 113:3 is translated, “From the east to the west the Name of the Lord will be praised.”

Family Values and Woke Politics

Some of the prisoners I see each day are aware that I write weekly for Beyond These Stone Walls. Those who had a recipe published in “Looking for Lunch in All the Wrong Places” invited their families to read that post. Several others asked to read a printed copy of “The True Story of Thanksgiving” and it’s been circulating here a bit. Just a few days ago, a prisoner I do not know asked me if the “Squanto story” is true. Squanto’s plight in my Thanksgiving account caused an interesting reaction, and seemed to inspire discussion about how to best cope with shattered dreams and hopes, with loss and the fall from grace, with life in the land of Nod. The prevailing thought has been that Squanto responded to his bitterness and loss with sacrifice. The irony of what Squanto did is not lost on prisoners.

Captured by a British ship and nearly sold into slavery — his life in ruins and everyone he loved destroyed — Squanto chose to come to the aid of the only people worse off than Squanto himself: the hapless pilgrims who stepped off the Mayflower in winter, 1620. Some prisoners conclude that they need to be more like Squanto. Many of the men around me have lives that spun out of control through drug addiction, poverty, selfishness, rage, or greed. A lot of people imagine that prisoners are just evil, brutal men incapable of considering anyone but themselves. The media’s portrayal of prisoners as brutal, manipulative and self-involved accurately describes only a very small minority.

Evil men do exist, and prisons everywhere contain them, but they are not typical of men in prison. Most men and women in prison simply got caught up in something, made mistakes — some very grave — but are no more evil than your friends and neighbors. Some would give anything to atone for their crimes, to take back the wrongs they have done. Some were victims before they were victimizers. Most are guilty of crimes, but some are not.

Many of the younger prisoners are just lost. There’s a clear correlation between their presence here and the systemic breakdown of family — especially fatherhood — in our culture. There is an alarming number of young prisoners here who have had either abusive fathers or none at all. There is a direct and demonstrable correlation between the breakdown of family and the marked increase in prisoners in our society. For the evidence for this, see the most-read post ever at Beyond These Stone Walls, “In the Absence of Fathers: A Story of Elephants and Men.”

Puritans and Empty Pews

Recently, the Pew Research Center published the results of a study that identified the most and least religious areas of the United States. The study based its conclusions on surveys with parameters such as professed belief in God, participation in worship, the importance of religion in daily lives, and the practice of personal prayer. Mississippi, Alabama, and Arkansas were the most religious states with mostly Southern states rounding out the top ten. In contrast, the six New England states were at the very bottom of the fifty states in religious identity and practice. It’s ironic that the Puritans settled New England in 1620 desiring to build a religiously based society free from Catholic influence. The Puritans wanted religion, but not a church. They wanted religion free of Sacraments and symbols, free of any magisterial teaching authority, a religion of the elect. Over 400 years later, the community they established has now been identified as the least religiously influenced region of the country.

In the Pew study, New Hampshire placed at the very bottom — 50th out of 50 states — with a population professing any sort of religious belief, practice, or a religiously informed value system. In inverse proportion to the influence of religion on its population, New Hampshire now leads the nation in the growth of its prison population in ratio to its citizen population. Almost predictably, it also currently leads the nation in drug overdose deaths among people ages 16 to 54.

In 1980, New Hampshire had 326 prisoners. By 2005, the prison population swelled to 2,500. Between 1980 and 2005, the New Hampshire state population grew 34 percent while its prison population grew nearly 600 percent in the same period, and without any commensurate increase in crime rate. Anyone who is not alarmed by this statistic doesn’t understand the relationship between religious values, family life, crime, and the abandonment of young people to wander east of Eden. Among young men now in the New Hampshire prison system, the recidivism rate is a staggering 57 percent.

There’s a compelling argument here for the preservation of family and the restoration of religion in the American public square. There are far better ways for our society to invest the billions of dollars it now sinks into new prisons. The population in the land of Nod east of Eden is growing fast.

Christmas Gifts

It’s not all gloom and doom. In New Hampshire, at least, there is an emphasis on programs and rehabilitation that present an avenue toward redemption. In the journey out of the east, there are some prisoners who stand out, and their journey is most clearly expressed in their art.

On the eastern end of the Concord prison complex is a workshop known as HobbyCraft. There, prisoner-volunteers make some 1,000 toys per year for the U.S. Marine Corp’s “Toys-for-Tots” program. Several prisoners gifted in woodworking take part in the Toys-for-Tots project each Christmas. They donate their time, their talent and their own materials to create high quality toys and other wood creations for this project.

Among the prisoner-artisans is Mike, a 55-year-old man who has been in prison for over thirty years. Mike has donated his prodigious skill in woodworking for the Toys-for-Tots program. Here are two of his most popular creations:

If there has ever been anyone in your life for whom you have lost hope for redemption, then take some time to read the story of Pornchai Moontri told in “Bangkok to Bangor, Survivor of the Night.” Pornchai’s story is a great example of the connection between conversion to a life of faith and rehabilitation.

Before Pornchai left prison for Thailand in late 2020, he spent his time studying theology through a scholarship program at Catholic Distance University. His creations in the HobbyCraft center have become legendary. Pornchai has mastered the art of model shipbuilding, and was designated a Master Craftsman in basic woodworking. Here are some of his most popular creations:

Two of the magnificent ships he designed and built last year were donated after being featured at the annual Newport Arts Festival. One of Pornchai’s creations was a replica of the U.S.S. Constitution. He carved and fitted each of its over 600 parts, and spent some 2,000 hours on the design, construction and rigging.

One of the first edicts in the Puritan’s Charter for their settlement in New England was to prohibit any observance of Christmas. As these and other prisoners have demonstrated on their journey out of the east of Eden, Christmas became very real after their Advent of the heart.

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Note from Fr. Gordon MacRae: Thank you for reading and sharing this post. December 8, the Solemnity of the Assumption honors the Immaculate Conception, and four days later on December 12 is a most important Feast Day for the Church of the Americas. Honor our Mother by reading and sharing,

A Subtle Encore from Our Lady of Guadalupe

You may also like these related posts linked in the post above:

The True Story of Thanksgiving: Squanto, the Pilgrims, and the Pope

Upon a Midnight Not So Clear, Some Wise Men from the East Appear

In the Absence of Fathers: A Story of Elephants and Men

Upon a Midnight Not So Clear, Some Wise Men from the East Appear

There’s a back story to the Magi of Saint Matthew’s account of the Birth of Christ, and it is the Gospel for the Epiphany of the Lord.

In early December each year, prisoners here can purchase a 20-lb food package from a vendor. They drop hints to their families, and those without families scrape and save their meager prison pay all year. No one here wants to pass up a chance to purchase food they otherwise won’t see again until next year. Most are practical about it. They skip the candy and cookies to buy more sustaining items like real coffee, and meal alternatives they can save for the worst days in the prison chow hall.

The packages arrived last week, and for days prisoners have been bringing me samples of their culinary creations. They come to my cell door with an endless parade of sandwiches, wraps, and pizzas. I learned long ago that refusing the food leaves a lot of hurt feelings. They not only insist that I eat it, but they insist on staying until I declare that their culinary skill surpasses all others. It’s beginning to look a lot like Christmas when I have to struggle into my pants in the morning.

There’s a point to these visits. Prisoners tell me about their own back stories, and the prospect of another Christmas in prison. They want to hear that they are not without hope. Most of all, they want to know that Christmas means more than the empty, shallow “holiday season” it has become on TV.

But this morning, my Japanese friend, Koji, stopped by with some coffee he brewed using an old sock. (Trust me, you don’t want the gory details!). Koji handed me a cup — it’s pretty good, actually — and asked, “What can you tell me about the Magi?” That was odd because I’ve been thinking of writing about the Magi for Christmas. I told Koji I’ll let him read this post when finished. Maybe he’ll bring me more coffee made with that old sock of his. Lord, give me the strength to bear my blessings! Anyway, there’s no better place to begin the Magi story than St. Matthew’s own words:

“Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.’ When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, ‘In Bethlehem of Judea; for so it is written by the prophet:

‘And you, 0 Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people, Israel.’

Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared; and he sent them to Bethlehem, saying, ‘Go and search diligently for the child, and when you have found him bring me word, that I too may come and worship him.’ When they had heard the king, they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy; and going into the house they saw the child with Mary his mother, and they fell down and worshipped him. Then, opening their treasures, they offered him gifts, gold, frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.”

— Matthew 2: 1-12

Myth, Midrash, or Both?

This story, as Saint Matthew relates it, is a myth. But don’t get me wrong. That does not mean the story isn’t true. In fact, I firmly believe that it is true. The word, “myth,” coming from the Greek “mythos,” simply means “story,” and makes no judgement on whether a story is historical. Myth is not synonymous with falsehood despite how its more modern meaning has been twisted into such a conclusion. In theology and Biblical studies, myth simply denotes a story imbued with rich theological and symbolic meaning, but that does not mean it’s devoid of historical truth.

Biblical myth is distinguished from legends and “folklore” by the way it offers explanations about the facts of a story. In myth, the explanations stand whether the facts stand or not, and the value of the story does not depend on its historical accuracy. Perhaps the best example is the Creation story of Genesis, Chapter 1. In my post, “A Day Without Yesterday,” the great Belgian physicist, Father Georges Lemaitre, turned modern cosmology on its head with his theory of the Big Bang. For Pope Pius XI, this proof of a universe that begins and ends in history affirmed the elemental truth of Biblical Creation.

When I say that the story of the Magi is true, however, I mean truth in both senses. The understanding the story conveys is the truth. The historical facts of the story are also the truth, and we have no reason to doubt them.

The account of the Magi is also a “midrash.” Midrash is a Hebrew term meaning “interpretation.” It’s a characteristic of many of the reflections in the Aggadah — which in Hebrew means “narrative.” The Aggadah is a collection of Rabbinic reflection and teaching gathered over a thousand years. Midrash is a type of literature from the Aggadah that interprets Biblical texts by linking them together and discerning their hidden meanings.

Like myth, midrash is not a declaration that a Biblical passage is not historical or true just because it contains elements of other Biblical texts. In Saint Matthew’s Gospel, the Magi story points to many elements in Old Testament Scriptures. Jewish Christians hearing Saint Matthew’s account of the Magi, for example, would connect the Star in the East witnessed by the Magi with the star Balaam (a sort of Magus figure) envisioned arising out of Jacob in a dream-like account described in the Book of Numbers 24:17. Herod’s affront with the idea of a Hebrew King in the Magi account echoes Balaam’s vision as well. Herod is of the Edomite clan. In Balaam’s vision, the star arising out of Jacob is a portent that “Edom shall be dispossessed.” (Numbers 24:18).

The account of wicked King Herod feeling threatened by the life of the infant Jesus recalls clearly the Exodus account of a wicked Pharaoh who, having enslaved the Jews, seeks the life of the infant Moses. And in the Infancy Narrative of Saint Luke’s Gospel, the story of Zechariah and Elizabeth conceiving a child in their old age is clearly an echo of the Genesis story of Abraham, Sarah, and Isaac.

In “Saint Gabriel the Archangel: When the Dawn from On High Broke Upon Us,” I wrote of how St. Luke drew many midrashic links with the Hebrew Scriptures in his account of the Angelic visit to Mary at the Annunciation. The account of Mary visiting Elizabeth in the hill country of Judea recalls David visiting the very same place to retrieve the Ark of the Covenant as told in 2 Samuel, Chapter 6. Even the story of the future John the Baptist leaping in his mother’s womb in the presence of Mary is midrashic. In 2 Samuel, David leaps for joy in the presence of the Ark of the Covenant. I find these echoes of the Old Testament to be fascinating, but they don’t leave the story’s historical truth in question, including the Magi story.

I have a modern analogy in my own family. I wrote about my father’s conversion in “What Do John Wayne and Pornchai Moontri Have in Common?” My father’s parents had four children. He grew up with two brothers and a sister. One of his brothers became a priest. A generation later, my father and mother had four children. I also grew up with two brothers and a sister. Both I and my father’s brother who became a priest were the second son in our families. Many of the stories of my own childhood have eerie echoes in my father’s childhood. This is what is meant by midrash.

The Epiphany is depicted in a mural titled “Adoration of the Magi” in the Basilica of the Immaculate Conception at Conception Abbey in Conception, MO. Painted by Benedictine monks in the late 1800s.

The Gifts of the Magi

There are elements within our popular understanding of the story of the Magi, however, that history has added over the centuries. For example, nothing in Saint Matthew’s account indicates that the Magi were three in number. The sole hint is in the number of their gifts: gold, frankincense, and myrrh. And despite the popular Christmas carol, “We Three Kings,” there is nothing in Saint Matthew’s account to indicate that they were kings. This account became linked to a passage in Isaiah:

“And nations shall come to your light, and kings to the brightness of your rising . . . they shall bring gold and frankincense, and shall proclaim the praise of the Lord.”

— Isaiah 60:3,6

And linked as well was a passage about kings bringing tribute in Psalm 72:

“May the kings of Tarshish and of the isles render him tribute; may the kings of Sheba and Seba bring gifts”

— Psalm 72:10

Much theological symbolism for the gifts themselves was reflected upon later. Saint Ireneaus held that the Gifts of the Magi signify Christ Incarnate. Gold, a symbol of royalty, signifies Christ the King. Frankincense, used throughout ancient Israel in the worship of God, signifies divinity, and myrrh, an anointing oil for burial, signifies the Passion and death of the Messiah.

Saint Gregory the Great added to this interpretation with the Gifts of the Magi symbolizing our duty toward Christ in our daily lives. Gold signifies Christ’s wisdom and our deference. Frankincense signifies our prayer and adoration of Christ, and myrrh signifies our daily sacrifices as a share in the suffering of Christ. The names of the Magi — Gaspar, Melchior, and Balthazar — came out of a sixth century legend.

East of Eden

It’s widely held in Catholic scholarship that the Magi represent the first Gentiles to come to worship the Christ. There is one strain of scholarship that makes reference to the fact that they were astrologers who represented the world of magic. Most scholars see the Magi as followers of Zoroaster, an Indo-Iranian prophet who lived 12 centuries before Christ. Throughout the eastern world, followers of Zoroaster dominated religious thought for centuries. And yet there they are, kneeling in the presence of Christ. The symbolism is that as Christ reigns supreme, all other magic goes out of the world and loses its power and authority. It’s a beautiful and powerful image of the universal Kingship of Christ for all time, and the vast change his birth brought to the history of humankind.

I have an additional theory of my own about the hidden meaning of the account of the Magi, but I have been unable to find any reference to it in the work of any Biblical scholar, Catholic or otherwise. So I’m on my own in this wilderness of midrashic symbols. It’s true that the Magi represent all the world beyond Judaism coming into a covenant relationship with God through Christ. But great pains are taken by Saint Matthew to remind us repeatedly that the Magi are coming out of the East — and he capitalized “East.” It seems to me to be intended to designate more than just a compass point. The fact that they came from the East, and saw his star in the East, is repeated by Saint Matthew three times in this brief account.

In one of my posts on These Stone Walls — “In the Land of Nod, East of Eden” — I wrote of how both Adam and Eve were banished East of Eden after the Fall of Man (Genesis 3:24). It was both a punishment and a deterrent. God then placed a Cherubim with a flaming sword to the East of Eden to bar Man’s return.

A generation later, after the murder of his brother, Abel, Cain was also banished. Cain “went away from the presence of the Lord and dwelt in the Land of Nod, East of Eden (Genesis 4:14). The “Land of Nod” has no other reference in all of Scripture, and is widely interpreted to have its origin in the Hebrew term, “nad,” which means “to wander.” Cain himself described his fate in just this way:

“From thy face I shall be hidden; I shall be a fugitive and a wanderer on the earth.”

— Genesis 4:14

I count 21 references to an ill wind from the East throughout Sacred Scripture, but not one such reference after the Birth of Christ. An example is this one from the Prophet Isaiah:

“Measure by measure, by exile thou didst contend with them; he removed them with his fierce blast in the day of the east wind.”

— Isaiah 27:8

For me, the Magi represent also those who have fallen, who have become alienated from God and banished East of Eden. They saw his star there, and followed its light. I am in a place filled with men who lived their entire lives East of Eden, and for them the Magi are a sign of Good News — the very best news. Freedom can be found in only one place: and the way there is the Star of Bethlehem.

Amid the Encircling Gloom

My cell window faces West so my gaze is always out of the East. On this cold and gray December day, the sun is just now setting behind the high prison wall, and glistening upon the spirals of razor wire like tinsel. Its final glimmer of light is just now fading from view. I am reminded of my favorite prayer, a gift from another wise man, Blessed John Henry Newman, and it has become a tradition of sorts as the Sun sets on These Stone Walls at Christmas. I can hear the Magi praying this as they follow that Star out of the East. On my 18th Christmas in prison, this is my prayer for you as well:

“Lead, kindly Light, amid the encircling gloom,
Lead Thou me on.
The night is dark, and I am far from home;
Lead Thou me on
Keep Thou my feet; I do not ask to see
The distant scene; One step enough for me.

I was not ever thus,
Nor prayed that Thou shouldst lead me on;
I loved to choose and see my path,
But now lead Thou me on.
I loved the garish day, and, spite of fears,
Pride ruled my will; remember not past years.

So long Thy power hath blessed me,
Sure it still will lead me on
O’er moor and fen, o’er crag and torrent
Till the night is gone,
And with the morn those Angel faces smile,
Which I have loved long since, and lost awhile.”

The readers of These Stone Walls have cast a light into the darkness and isolation of prison this year. It’s a light that illuminates the path from East of Eden, and it is magnified ever so brightly, in my life and in yours, by the Birth of Christ. The darkness can never, ever, ever overcome it.

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Saint Gabriel the Archangel: When the Dawn from On High Broke Upon Us

The Gospel of Saint Luke opens with a news flash from the Archangel Gabriel for Zechariah the priest, and Mary — Theotokos — the new Ark of the Covenant.

Prisoners, including me, have no access at all to the online world. Though Wednesday is post day on Beyond These Stone Walls, I usually don’t get to see my finished posts until the following Saturday when printed copies arrive in the mail. So I was surprised one Saturday night when some prisoners where I live asked if they could read my posts. Then a few from other units asked for them in the prison library where I work.

Some titles became popular just by word of mouth. The third most often requested BTSW post in the library is “A Day Without Yesterday,” my post about Father Georges Lemaitre and Albert Einstein. The second most requested is “Does Stephen Hawking Sacrifice God on the Altar of Science?” Prisoners love the science/religion debate. But by far the most popular BTSW post is “Angelic Justice: Saint Michael the Archangel and the Scales of Hesed.”  And as a result of it, dozens of prisoners have asked me for copies of the prayer to Saint Michael. I’m told it’s being put up on cell walls all over the prison.

Remember “Jack Bauer Lost The Unit On Caprica,” my post about my favorite TV shows? In the otherwise vast wasteland of American television, we’re overdue for some angelic drama. For five years in the 1980s, Michael Landon and  Victor French mediated the sordid details of the human condition in Highway to Heaven. The series was created and produced by Michael Landon who thought TV audiences deserved a reminder of the value of faith, hope, and mercy as we face the gritty task of living. Highway to Heaven ended in 1989, but lived on in re-runs for another decade. Then in the 1990s, Della Reese and Roma Downey portrayed “Tess and Monica,” angelic mediators in Touched by an Angel which also produced a decade of re-runs.

Spiritual Battle on a Cosmic Scale

The angels of TV-land usually worked out solutions to the drama of being human within each episode’s allotted sixty minutes. That’s not so with the angels of Scripture. Most came not with a quick fix to human madness, but with a message for coping, for giving hope, for assuring a believer, or, in the case of the Angel of the Annunciation, for announcing some really big news on a cosmic scale — like salvation! What the angels of Scripture do and say has deep theological symbolism and significance, and in trying times interest in angels seems to thrive. The Archangel Gabriel dominates the Nativity Story of Saint Luke’s Gospel, but who is he and what is the meaning of his message?

We first meet Gabriel five centuries before the Birth of Christ in the Book of Daniel. The Hebrew name, “Gabri’El” has two meanings: “God is my strength,” and “God is my warrior.” As revealed in “Angelic Justice,” the Hebrew name Micha-El means “Who is like God?” The symbolic meaning of these names is portrayed vividly as Gabriel relates to Daniel the cosmic struggle in which he and Michael are engaged:

“Fear not, Daniel, for from the first day that you set your mind to understand, and humbled yourself before God, your words have been heard, and I have come because of your words. The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me. So I left him there with the prince of the kingdom of Persia, and came to make you understand what is to befall your people in the latter days . . . But I will tell you what is inscribed in the Book of Truth: there is none who contends at my side against these except Michael.”

— Daniel 10:12-14, 21

In the Talmud, the body of rabbinic teaching, Gabriel is understood to be one of the three angels who appeared to Abraham to begin salvation history, and later led Abraham out of the fire into which Nimrod cast him. The Talmud also attributes to Gabriel the rescue of Lot from Sodom. In Christian apocalyptic tradition, Gabriel is the “Prince of Fire” who will prevail in battle over Leviathan at the end of days. Centuries after the Canon of Old and New Testament Scripture was defined, Gabriel appears also in the Qu’ran as a noble messenger.

In Jewish folklore, Gabriel was in the role of best man at the marriage of Adam and Eve in the Garden of Eden. I found that a strange idea at first,  but then it dawned on me: Who else were they going to ask? In later rabbinic Judaism, Gabriel watches over man at night during sleep, so he is invoked in the bedside “Shema” which observant Jews must recite at bedtime in a benediction called the Keri’at Shema al ha_Mitah:

“In the name of the God of Israel, may Michael be on my right hand, Gabriel on my left hand, Uriel before me, behind me Raphael, and above my head, the Divine Presence. Blessed is he who places webs of sleep upon my eyes and brings slumber to my eyelids. May it be your will to lay me down and awaken me in peace. Blessed are You, God, who illuminates the entire world with his glory.”

In a well written article in the Advent 2010 issue of Word Among Us (www.WAU.org) – “Gabriel, the Original Advent Angel,” Louise Perrotta described Gabriel’s central message to Daniel:

“History is not a haphazard series of events. Whatever the dark headlines — terrorist attacks, natural disasters, economic upheavals — we’re in the hands of a loving and all-powerful God. Earthly regimes will rise and fall, and good people will suffer. But . . . at an hour no one knows, God will bring evil to an end and establish His eternal kingdom.”

East of Eden

The Book of Tobit identifies the Archangel Raphael as one of seven angels who stand in the Presence of God. Scripture and the Hebrew Apocryphal books identify four by name: Michael, Gabriel, Raphael, and Uriel. The other three are not named for us. In rabbinic tradition, these four named angels stand by the Celestial Throne of God at the four compass points, and Gabriel stands to God’s left. From our perspective, this places Gabriel to the East of God, a position of great theological significance for the fall and redemption of man.

In a previous post, “In the Land of Nod, East of Eden,” I described the symbolism of “East of Eden,” a title made famous by the great American writer, John Steinbeck, who was awarded the Nobel Prize for Literature for it in 1962. I don’t mean to brag (well, maybe a little!) but a now-retired English professor at a very prestigious U.S. prep school left a comment on “In the Land of Nod, East of Eden” comparing it to Steinbeck’s work. This has absolutely nothing to do with the Archangel Gabriel, but I’ve been waiting for a subtle chance to mention it again! (ahem!) But seriously, in the Genesis account of the fall of man, Adam and Eve were cast out of Eden to the East (Genesis 3:24). It was both a punishment and a deterrent when they disobeyed God by eating from the Tree of Knowledge of Good and Evil:

“Behold, the man has become like one of us, knowing good from evil; and now, lest he put out his hand and take also from the Tree of Life, and eat, and live forever,’ therefore the Lord God sent him forth from the Garden of Eden to till the ground from which he was taken. He drove the man out, and to the east of the Garden of Eden he placed a Cherubim, and a flaming sword which turned every which way, to guard the way to the Tree of Life.”

— Gen.3: 22-24

A generation later, after the murder of his brother Abel, Cain too “went away from the presence of the Lord and dwelt in the land of Nod, East of Eden.” (Genesis 4:16). The land of Nod seems to take its name from the Hebrew “nad” which means “to wander,” and Cain described his fate in just that way: “from thy face I shall be hidden; I shall be a fugitive and a wanderer on the earth” (Genesis 4:14). The entire subsequent history of Israel is the history of that wandering East of Eden. I wonder if it is also just coincidence that the Gospel of Saint Matthew, the only source of the story of the Magi, has the Magi seeing the Star of Bethlehem “in the east” and following it out of the east.

An Immaculate Reception

In rabbinic lore, Gabriel stands in the Presence of God to the left of God’s throne, a position of great significance for his role in the Annunciation to Mary. Gabriel thus stands in God’s Presence to the East,  and from that perspective in St. Luke’s Nativity Story, Gabriel brings tidings of comfort and joy to a waiting world in spiritual exile East of Eden.

The Archangel’s first appearance is to Zechariah, the husband of Mary’s cousin, Elizabeth. Zechariah is told that he and his wife are about to become the parents of John the Baptist. The announcement does not sink in easily because, like Abraham and Sarah at the beginning of salvation history, they are rather on in years. Zechariah is about to burn incense in the temple, as close to the Holy of Holies a human being can get, when the archangel Gabriel appears with news:

“Fear fell upon him. But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer is heard, and your wife, Elizabeth will bear you a son, and you shall call his name John . . . and he will be filled with the Holy Spirit even from his mother’s womb, and he will turn many of the sons of Israel to the Lord their God and will go before him in the spirit and power of Elijah . . .’”

— Luke 1:12-15

This news isn’t easily accepted by Zechariah, a man of deep spiritual awareness revered for his access to the Holy of Holies and his connection to God. Zechariah doubts the message, and questions the messenger. It would be a mistake to read the Archangel Gabriel’s response in a casual tone. Hear it with thunder in the background and the Temple’s stone floor trembling slightly under Zechariah’s feet:

“I am Gabriel who stand in the Presence of God . . . and behold, you will be silent and unable to speak until the day that these things come to pass.”

I’ve always felt great sympathy for Zechariah. I imagined him having to make an urgent visit to the Temple men’s room after this, followed by the shock of being unable to intone the Temple prayers.

Zechariah was accustomed to great deference from people of faith, and now he is scared speechless. I, too, would have asked for proof. For a cynic,  and especially a sometimes arrogant one, good news is not easily taken at face value.

Then six months later “Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the House of David, and the virgin’s name was Mary.” (Luke 1: 26-27). This encounter was far different from the previous one, and it opens with what has become one of the most common prayers of popular devotion.

Gabriel said, “Hail Mary, full of grace, the Lord is with thee.” His words became the Scriptural basis for the doctrine of the Immaculate Conception, that and centuries of “sensus fidelium,” the consensus of the faithful who revere her as “Theotokos,” the God-Bearer. Mary, like Zechariah, also questions Gabriel about the astonishing news. “How can this be since I have not known man?” There is none of the thunderous rebuke given to Zechariah, however. Saint Luke intends to place Gabriel in the presence of his greater, a position from which even the Archangel demonstrates great reverence and deference.

It has been a point of contention with non-Catholics and dissenters for centuries, but the matter seems so clear. There’s a difference between worship and reverence, and what the Church bears for Mary is the deepest form of reverence. It’s a reverence that came naturally even to the Archangel Gabriel who sees himself as being in her presence rather than the other way around. God and God alone is worshiped, but the reverence bestowed upon Mary was found in only one other place on Earth. That place was the Ark of the Covenant, in Hebrew, the “Aron Al-Berith,” the Holy of Holies which housed the Tablets of the Old Covenant. It was described in 1 Kings 8: 1-11, but the story of Gabriel’s Annunciation to Mary draws on elements from the Second Book of Samuel.

These elements are drawn by Saint Luke as he describes Mary’s haste to visit her cousin Elizabeth in the hill country of Judea. In 2 Samuel 6:2, David visits this very same place to retrieve the Ark of the Covenant.  Upon Mary’s entry into Elizabeth’s room in Saint Luke’s account, the unborn John the Baptist leaps in Elizabeth’s womb. This is reminiscent of David dancing before the Ark of the Covenant in 2 Samuel 6:16.

For readers “with eyes to see and ears to hear,” Saint Luke presents an account of God entering into human history in terms quite familiar to the old friends of God. God himself expressed in the Genesis account of the fall of man that man has attempted to “become like one of us” through disobedience. Now the reverse has occurred. God has become one of us to lead us out of the East, and off the path to eternal darkness and death.

In Advent, and especially today the Feast of the Immaculate Conception, we honor with the deepest reverence Mary, Theotokos, the Bearer of God and the new Ark of the Covenant. Mary, whose response to the Archangel Gabriel was simple assent:

“Let it be done to me according to your word.”

“Then the Dawn from On High broke upon us, to shine on those who dwell in darkness and the shadow of death, and to guide our feet on the way to peace.”

— Luke 1:78-79

The Eucharistic Adoration Chapel established by Saint Maximilian Kolbe was inaugurated at the outbreak of World War II. It was restored as a Chapel of Adoration in September, 2018, the commemoration of the date that the war began. It is now part of the World Center of Prayer for Peace. The live internet feed of the Adoration Chapel at Niepokalanow — sponsored by EWTN — was established just a few weeks before we discovered it and began to include in at Beyond These Stone Walls. Click “Watch on YouTube” in the lower left corner to see how many people around the world are present there with you. The number appears below the symbol for EWTN.

Click or tap here to proceed to the Adoration Chapel.

The following is a translation from the Polish in the image above: “Eighth Star in the Crown of Mary Queen of Peace” “Chapel of Perpetual Adoration of the Blessed Sacrament at Niepokalanow. World Center of Prayer for Peace.” “On September 1, 2018, the World Center of Prayer for Peace in Niepokalanow was opened. It would be difficult to find a more expressive reference to the need for constant prayer for peace than the anniversary of the outbreak of World War II.”

For the Catholic theology behind this image, visit my post, “The Ark of the Covenant and the Mother of God.”