'Life of Christ' by Fulton Sheen (Bp)

 

 

I am reading the book ‘Life of Christ’ by Bishop Fulton J Sheen, published in 1959, and find it spiritually informative and refreshing in this age of the diabolically inspired ‘Great Reset’ agenda. I hope that you too share my feelings.

                                   

                                                'The Early Life of Christ'

Bethlehem.

Caesar Augustus, the master book-keeper of the world, sat in his palace by the Tiber.  Before him was stretched a map labelled ‘Orbis Terrarum, Imperium Romanum’. He was about to issue an order for a census of the world; for all the nations of the civilised world were subject to Rome.  There was only one capital in this world: Rome; only one official language: Latin; only one ruler: Caesar. To every outpost, to every satrap and governor, the order went out:  every Roman subject must be enrolled in his own city. On the fringe of the Empire, in the little village of Nazareth, soldiers tacked up on walls the order for all the citizens to register in the towns of their family origins.

            Joseph, the builder, an obscure descendant of the great King David, was obliged by that very fact to register in Bethlehem, the city of David. In accordance with the edict, Mary and Joseph set out from the village of Nazareth for the village of Bethlehem, which lies about five miles on the other side of Jerusalem.  Five hundred years earlier the prophet Micheas had prophesied concerning that little village:

                                And thou, Bethlehem, of the land of Juda,

                              Art far from the least among the princes of Juda,

                        For out of thee will arise a leader who is to be

                              The shepherd of my people Israel.

                                                                                   Mathew 2:6

Joseph was full of expectancy as he entered the city of his family and was quite convinced that he would have no difficulty in finding lodgings for Mary, particularly on account of her condition.  Joseph went from house to house only to find each one crowded.  He searched in vain for a place where He, to Whom heaven and earth belonged, might be born.  Could it be that the Creator would not find a home in creation?  Up a steep hill Joseph climbed to a faint light which swung on a rope across a doorway.  This would be the village inn.  There, above all other places, he would surely find shelter. There was a room in the inn for the soldiers of Rome who had brutally subjugated the Jewish people;  there was room for the daughters of the rich merchants of the East; there was room for those clothed in soft garments, who lived in the houses of the king; in fact, there was room for anyone who had a coin to give the inn-keeper; but there was no room for Him who came to be the Inn of every homeless heart in the world.  When finally, the scrolls of history are completed down to the last words in time, the saddest line of all will be: ‘There was no room in the inn.’

            Out to the hillside to a stable cave, where shepherds sometimes drove their flocks in time of storm, Joseph and Mary went at last for shelter.  There, in a place of peace in the lonely abandonment of a cold windswept cave; there, under the floor of the world, He Who is born without a mother in heaven, is born without a father on earth.

            Of every other child that is born into the world, friends can say that he resembles his mother.  This was the first instance in time that anyone could say that the mother resembled the Child.  This is the beautiful paradox of the Child Who made His mother; the mother too, was only a child.  It was also the first time in the history of this world that anyone could ever think of heaven as being anywhere else than ‘somewhere up there’; when the Child was in her arms, Mary now looked down to Heaven.

            In the filthiest place in the world, a stable, Purity was born.  He Who was later to be slaughtered by men acting as beasts, was born among beasts. He Who would call Himself the ‘living Bread descended from Heaven’, was laid in a manger, literally – a place to eat.  Centuries before, the Jews had worshipped the golden calf, and the Greeks, the ass.  Men bowed down before them as before God.  The ox and the ass now were present to make their innocent reparation, bowing down before their God.

            There was no room in the inn, but there was room in the stable. The inn is the gathering place of public opinion, the focal point of the world’s moods, the rendezvous of the worldly, the rallying place of the popular and the successful.  But the stable is a place for the outcasts, the ignored, the forgotten. The world might have expected the Son of God to be born - if He was to be born at all - in an inn. A stable would be the last place in the world where one would have looked for Him.  Divinity is always where one least expects to find it.

            No worldly mind would ever have suspected that He Who could make the sun warm the earth, would one day have need of an ox and an ass to warm Him with their breath; that He Who, in the language of scripture, could stop the turning about of Arcturus, would have His birthplace dictated by an imperial census; that He Who clothed the fields with grass, would Himself be naked; that He, from Whose hands came planets and worlds, would one day have tiny arms that were not long enough to touch the huge heads of the cattle: that the feet which trod the everlasting hills would one day be too weak to walk; that the Eternal Word would be dumb; that omnipotence would be wrapped in swaddling clothes; that Salvation would lie in a manger; that the bird which built the nest would be hatched therein – no one would ever have suspected that God coming to this earth would ever be so helpless.  And that is precisely why so many miss Him.  Divinity is always where one least expects to find it.

            The Son of God made man was invited to enter His own world through a back door. Exiled from the earth, He was born under the earth, in a sense, the first Cave Man in recorded history. There He shook the earth to its very foundations.  Because He was born in a cave, all who wish to see Him must stoop. To stoop is the mark of humility.  The proud refuse to stoop and, therefore, they miss Divinity. Those however, who bend their egos and enter, find that they are not in a cave at all, but in a new universe where sits a Babe on His mother’s lap, with the world poised on His fingers.

            The manger and the Cross now stand at the two extremities of the Saviour’s life!  He accepted the manger because there was no room in the Inn; He accepted the Cross because men said, ‘We will not have this man for our king.’ Disowned upon entering, rejected upon leaving.  He was laid in a stranger’s stable at the beginning, and a stranger’s grave at the end.  An ox and an ass surrounded His crib at Bethlehem; two thieves were to flank His Cross on Calvary.  He was wrapped in swaddling bands in His birthplace, He was again laid in swaddling clothes in His tomb – clothes symbolic of the limitations imposed on His Divinity when He took a human form.

            The shepherds watching their flocks nearby were told by the angels:

                        This is the sign by which you are to know Him;

                               You will find a child still in swaddling - clothes,

                        Lying in a manger.

                                                                                       Luke 2:12 

He was already bearing His Cross – the only cross a Babe could bear, a cross of poverty, exile, and limitation.  His sacrificial intent already shone forth in the message the Angels sang to the hills of Bethlehem:

                        This day, in the city of David,

                                    A Saviour has been born for you,

                        The Lord Christ himself.

                                                                                        Luke 2:11

Covetousness was already being challenged by His poverty, while pride was confronted with the humiliation of a stable.  The swathing of Divine power, which needs to accept no bounds, is often too great a tax upon minds which think only of power.  They cannot grasp the idea of Divine condescension, or of the ‘rich man becoming poor that through His poverty, we might be rich.’  Men shall have no greater sign of Divinity than the absence of power as they expect it – the spectacle of a Babe Who said He would come in the clouds of heaven, now being wrapped in the cloths of earth.

            He, Whom the angels call the ‘Son of the Highest’, descended into the red dust from which we were all born, to be one with weak, fallen man in all things, save sin.  And it is the swaddling-clothes which constitute His ‘sign’.  If He Who is Omnipotence had come with thunderbolts, there would have been no sign.  There is no sign unless something happens contrary to nature.  The brightness of the sun is no sign, but an eclipse is.  He said that on the last day, His coming would be heralded by ‘signs in the sun’, perhaps an extinction of light. At Bethlehem the Divine Son went into an eclipse, so that only the humble of spirit might recognise Him.

            Only two classes of people found the Babe: the shepherds and the Wise Men; the simple and the learned; those who knew that they knew nothing, and those who knew that they did not know everything.  He is never seen by the man of one book; never by the man who thinks he knows.  Not even God can tell the proud anything! Only the humble can find God!

            As Caryll Houselander put it, ‘Bethlehem is the inscape of Calvary, just as the snowflake is the inscape of the universe.’ This same idea was expressed by the poet who said that if he knew the flower in a crannied wall in all its details, he would know ‘what God and man is’. Scientists tell us that the atom comprehends within itself the mystery of the solar system.

            It was not so much that His birth cast a shadow on His life, and thus led to His death; it was rather that the Cross was there from the beginning, and it cast its shadow backward to His birth. Ordinary mortals go from the known to the unknown submitting themselves to forces beyond their control; hence we can speak of their ‘tragedies’. But He went from the known to the known, from the reason for His coming, namely, to be ‘Jesus’ or ‘Saviour’, to the fulfilment of His coming, namely, the death on the Cross.  Hence, there was no tragedy in His life; for tragedy implies the unforeseeable, the uncontrollable, and the fatalistic.  Modern life is tragic when there is spiritual darkness and unredeemable guilt. But for the Christ Child there were no uncontrollable forces; no submission to fatalistic chains from which there could be no escape; but there was an ‘inscape’ – the microcosmic manger summarising, like an atom, the macrocosmic Cross on Golgotha.

            In His First Advent, He took the name of Jesus, or ‘Saviour’; it will only be in His Second Advent that He will take the name of ‘Judge’.  Jesus was not a name He had before He assumed a human nature; it properly refers to that which was united to His Divinity, not that which existed from all eternity.  Some say ‘Jesus taught’ as they would say ‘Plato taught’, never once thinking that His name means ‘Saviour from sin’.  Once He received this name, Calvary became completely a part of Him.  The Shadow of the Cross that fell on His cradle also covered His naming.  This was ‘His Father’s business’; everything else would be incidental to it.

                        (Ack. ‘The Life of Christ’ by Fulton Sheen. Published by Peter Davies London. 1959.)