January 2025

New Year lessons extracted from a book of meditations on various aspects of the Faith. Published a century ago, the Jesuit author prefaced his work thus:

"Evidently this little book is not meant to be read through: indeed, the ideal thing would be (in the spirit of the eleventh Annotation of the Spiritual Exercises), not to look a single point ahead of what is thought likely to suffice for the particular period of mental prayer that is being prepared for. This preparation should consist merely in reading the paragraph carefully, and making sure what precisely the point of it really is."

Points on the Magi

1st Prelude: "And falling down they adored him" (Matt 2:11)

2nd Prelude: That we may persevere in our search, until we come to the very place where the Child is. (Matt. 2:9)

I

1. These wise men are called from afar, but—in manu ejus sunt omnes fines terrae (in his hands are all the ends of the earth). That little Babe knows all things, however distant, is present everywhere by his knowledge, and present everywhere by his power; and though that body and soul which he has made his own are not indeed everywhere, yet he himself is, in his Divine Being is everywhere.

2. But still it may be that I am far off from him, and that his call comes very, very faint to my ear. It may be that I, like the Prodigal, have gone into a far country, or, what comes to the same thing, that I have raised effectual barriers between myself and him. Two people, separated by a thick wall, may be as far off from each other as if they were at different ends of the earth.

3. Or, again, apart from positive fault on our side, we may be at least negatively in fault in not using the various means we have in such abundance of getting near our blessed Lord, of coming to understand him better, to be more in sympathy with him, and so far more sensitive to his least call and inspiration. Oh that I may not be deaf to his call, but prompt and diligent to fulfil hisholy will!

II

1. They are called very gently. The Gospel says simply: There came wise men from the East. We may well believe that God gave them this great grace by occasion of their natural pursuits, given as they were to the observation of the heavens. It is a common deceit of the Devil to frighten us with the idea that God is going to do something unnatural and violent with us, whereas he generally raises the edifice of holiness on the natural character.

2. They are called in a very individual and personal way: it is a very particular grace that they receive, and one which seems to have passed over, so to say, countless others. He calls his sheep by their name, each individually. So he said: Zacheus, come down, for this day I must abide in thy house. St Francis Xavier reminds us: Thou, thou my Jesus, on the tree with outstretched arms embracedst me.

3. They are called to do something quite special, something which we may say was quite singular. It is true we are told to beware of singularity, but also we must beware of imagining that because others leave a thing alone, we too may do the same. No one can say that there was nothing extraordinary, out of the ordinary, about the saints, and “distinction” in God’s service should be our aim.

III

1. Their singleness of purpose. Only one question is on their lips: “Where is he that is born king of the Jews?” Whom seek ye? Jesus of Nazareth. Here is perfect simplicity of purpose. For what purpose art thou come? To find Jesus and to lay all at his feet. “All must endeavour,” says St Ignatius, “to have a right intention, not only in their state of life in general, but in all particulars.”

2. Their courageousness of purpose. They are not afraid to let it be seen that they have come for the one purpose. They do not pretend that they have come partly to pay their respects to Herod; they are not discouraged by the apathy of those around them. They are ready for difficulties, and difficulties there are of every kind. Pray earnestly for courage, the courage of Apostles, Confessors, Martyrs, and Virgins.

3. Their constancy of purpose, their perseverance to the end. This is evidently a new and additional quality, and one so much needed in the dullness of the struggle we have to carry on. We have a long march before us. To begin well is common enough, but how many survive the long journey through the desert? Let us, at least, be constant in endeavouring to overcome our inconstancy.

IV

1. The words Vidimus et venimus (We saw the star and we came) suggest four thoughts for consideration and prayer. And first, there is the disposition expressed by: Vidimus et non vidimus. We see the star but we do not follow. Inspirations are rejected. We see, but refuse to act. Of course, there will be excuses, pretexts: we shall find it possible to say that we did not see clearly; but inspirations are not such as to compel recognition.

2. Then there is the state: Non vidimus sed venimus (We did not see, but we came). Those who take steps without any authority, either outward or inward. I saw no sign of God's will, but I went all the same—into danger perhaps, and without any sanction of obedience, or guidance of prayer.

3. Ned vidimus nec venimus (We neither saw nor came). This expresses the state of those who are tepid and callous. They get no calls, and they take no steps. They remain as they are—so at least they imagine; but really get colder and lazier in the spiritual life. Life becomes natural and easy going.

4. Vidimus et venimus. Wise men, in­deed! Happy they who receive inspirations and follow them. They are led on step by step, from good to better, into the full and perfect life; ever disposing ascents in their hearts and coming nearer to God.

V

1. King Herod was troubled. Why? —the prospect of a rival, of one who might shake his power, influence. The trouble of jealousy, even where there is no positive loss to be feared! It wounds our pride to find another being sought after, thought much of: it makes us feel small in comparison, and that is what pride and jealousy hate. To think that these kings should have come so far to pay homage, not to him, but to this child.

2. But any other unregulated passion will occasion trouble, when we foresee that it is likely to be thwarted: any inordinate affection is enough to occasion constant unrest and trouble, because we are afraid lest God may so arrange as to take away what we cling to—money, position, ease, occupation, person. How can there be peace, when there are the makings of disagreement and war with God Almighty?

3. “Pacem omnes desiderant? says wise à Kempis. “Peace all desire, but not all love what pertains to true peace.” Peace is the reward of those who war against their own unruly passions. So, too, all would like to die a peaceful and happy death: shall we be troubled when we come to realise that death is near? Ecce sponsus venit, exite obviam ei (Behold, the bridegroom comes, go out to meet him). How terrible was Herod's trouble then!

VI

1. And all Jerusalem with him. One leads, the others follow: great is the force of example. We have to cultivate a proper independence, on the one hand, so as not to be drawn this way and that by the attitude of others, and, on the other hand, to remember that the peace of others can easily be disturbed by want of mortification on our part. Blessed are the peacemakers. But what of the trouble-makers?

2. The Scribes and Priests are consulted by Herod, and seem to be well up in the prophecies, and to be able to guide others as to where our Lord is to be born and found, but they do not budge themselves. They give good directions, like signposts, but are rooted to their own place. They make no practical application to themselves of what they read and interpret and understand.

3. We can well think how discouraging all this would naturally be to the Magi, to find all those they come across in Jerusalem without any enthusiasm or practical interest in what their own minds and hearts are full of. How easy for them to have said to themselves: We can’t afford to make fools of ourselves; our star has gone, it was all a delusion; let’s go home. Absit. (Let it be far from the hearts of the faithful.)

VII

1. See Herod having his final interview with the wise men; laying his plans so care­fully: privately calling, learned diligently the time, sending them, etc. Simple men, these, he would have thought. Yes, simple, but wise; he, crafty, but foolish—foolish to think he could circumvent Divine Providence; we can take in men, but can never take in God. In how many ways we act as if Almighty God were a simpleton!

2. And now the star reappeared: such is the reward of constancy, courage, singleness of purpose, employment of natural means, when supernatural seem to fail. There may be a long time in our lives, when, as St Ignatius says, we may seem to be left just to our natural forces; but let us be faithful and our reward will come. Sooner or later we shall feel that God is faithful and has been with us all through the time of desola­tion.

3. It went before them, until it stood right over where the Child was. Yes, it brought them right to the place where all along they had desired to arrive. It did not leave them again, till they were safe with Jesus and Mary: like the sanctuary lamp which hangs just over the place where the divine Child truly dwells. And seeing the star, they rejoiced with exceeding great joy.

VIII

1. Intrantes domum (entering into the house). See them bending down to pass through that little cottage door into a poor, humble, cottage room. Are they disappointed? Who are they that are disappointed with the abode to which God’s star leads them, with their station in life, with their vocation? Often those who will not bow their head to enter. The day we do that, Jesus enters into our house, and we into his.

2. Et invenerunt puerum cum Maria (they found the child together with Mary)—a helpless child, and a poor mother. How strange, are God’s ways! It is not what they expected, but what they were really seeking for. Seek, and you shall find—what God wants you to find. “Si quaeris” says à Kempis, “in omnibus Jesum, invenies utique Jesum.” (If you seek Jesus in all things, you will certainly find Jesus.) But if you seek self, you shall find self, but to your own undoing.

3. Et procidentes adoraverunt (And falling down, they adored). Here, indeed, is the end of all—entire self-abasement and self-surrender. Tibi se cor meum totum subjicit. (My whole heart subjects itself to You.) Are we coming to this—to the laying down of all at the feet of Jesus? Can we say that this is what we are aiming at?

IX

1. Opening their treasures. An anxious moment. Are they all right, not damaged on the way? They looked so well when they were first packed. My Jesus, I fear I bring thee spoiled and damaged gifts—my memory, my understanding, my will. “We come to thee, sweet Jesus, with our broken faith again; we know thou wilt receive us, nor upbraid us, nor complain.”

2. Gold, frankincense, myrrh. Many inter­pretations. For gold and frankincense and myrrh, bring purest love, and fragrant prayer, and passion mortified. Mortification, prayer, these two will enable us to bring love as well. Love is the great gift, and any other gift is only a gift, indeed, so far as it is an outcome of love. Non quaeritur donum amantis, sed amor donantis. (The gift of the lover is not sought, but the peace of the giver.)

3. Gold and myrrh stand well for poverty and chastity. But what of frankincense? It is the symbol of sacrificial prayer, and of the lifting up of the hands to offer the holocaust. Elevatio manuum mearum sacrificium vespertinum. And is not the lifting up of hands the sign, too, of unconditional surrender? So frankincense may well stand for obedience.

X

1. They went back another way into their own country. In order to avoid being caught by Herod. It is good to keep the secret of the king. Do not tell anything that will injure the child. Take precautions. Sometimes people are inquisitive to know everything. Ite et renuntiate mihi (Go and report to me), they say. Tell the edifying things and as to the others, hold your peace, and so preserve that of others.

2. Notice how God knows an easy way out of all difficulties. What puzzles us does, not puzzle him. He can solve all our problems. The great thing is to be under the care of his special providence. Behold, he shall neither slumber nor sleep who guardeth Israel. May the Lord keep thy going in and thy going out, henceforth and forever.

3. After finding Jesus, and giving him all we can, we are bound to go another way into old surroundings. We are changed, and so we take a different line. We ought not to be the same. We cannot always remain in the sensible presence of Jesus, but we can carry the thought of him in our hearts, and so he may live in us, and we be like to him.