Give gifts worthy of a King

Karna Swanson

Be honest, your heart sinks a little at the approach of Christmas. The First Sunday of Advent draws near, and what looms large before us are long to-do lists, multiple trips to crowded shopping centers, and the worry about how we are going to pay for it all.

American consumerism is out of control, and it’s taking a toll on Christmas.

There may be a part of us that wishes that the gift-giving part of Christmas would just go away, so we could envelop ourselves in a shroud of silence and focus all our energies on the true meaning of Christmas—the impenetrable and profound mystery of the Birth of Our Lord Jesus Christ.

While there is merit in wishing we could do away with all the hoopla surrounding Christmas, we must remember that there is a spiritual, and might I add, potentially evangelical side of gift giving that we shouldn’t overlook.

Therese Mueller, a mid-century author on Catholic culture in the home, had this sage advice on how to approach gift-giving: “As far as Christmas gifts are concerned, let us emphasize their true meaning, now so generally forgotten: overpowered by God’s generosity in giving his only-begotten Son as the Redeemer of mankind, Christians feel urged to imitate in a limited manner God’s great love and liberality by spreading happiness among relatives and friends through gifts.”

But, she added, “only if our gifts—small though they be—are borne along on a wave of true charity will they be worthy to lie beside the crib, which represents the real gift, the gift of all gifts, without which we should still be sitting in darkness and in the slavery of Sin.”

In a controversial footnote, she also suggests to parents that they stop telling “white lies” to their children about Santa Claus, and begin to tell them that it is “the Christ Child who presents our family with the abundance of grace and happiness and peace.” But, I digress.

There are lot of good ways Catholics can take back the practice of gift-giving, which is currently rooted in a frenzied consumerism, and turn it into a real effort to give of ourselves in a way that emulates Our Father in heaven.

First, before we can recapture a more spiritual motivation for gift giving, we have to let it sink into our bones that everything we have comes first from Our Heavenly Father. Being grateful for what we have received, and aware that all we have has been given to us freely by our God, whom we can never repay, puts our little acts of gift-giving into perspective.

Second, don’t forget the poor. If we only give to those who can return the favor, or even better, give us even bigger gifts than we gave, then we haven’t learned well the lessons Jesus tried to teach us during his short sojourn with us here on earth.

When making out your Christmas list, put the poor and needy at the top. Give them first billing, and you will have put a new focus on your gift-giving.

Third, give your time and energy. Make Christmas a time to reach out to those you haven’t had the opportunity to see in a long time. Create opportunities to get together with friends and family and just spend time with others.

Fourth, evangelize. There are so many opportunities to remind friends and family of God’s love during Christmas! For example, give Christmas greetings. “Have a Snoopy Christmas” is a fun sentiment, but are you missing an opportunity to evangelize by not reminding people of the true meaning of Christmas?

Fifth, give gifts. Gifts are genuine gestures of love, esteem and friendship. And be generous. Just make sure your gifts, and the motivations behind them, are “worthy to lie beside the crib” of the King of Kings.

COMING UP: 500 years later, who was Luther?

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Hero, villain, heretic, saint, reformer, corrupter, man of integrity, bombastic glutton. Which image of Luther should we believe? Because Luther primarily sought not to reform abuses in the Church but to reform the Church’s beliefs, Catholics cannot recognize him as a true reformer or a holy man. Nonetheless, it is widely agreed that Luther played a major role in shaping the modern world. With the 500th anniversary of the beginning of the Protestant movement he initiated approaching on October 31st, we have been given a number of new books to assess his legacy.

Paul Hacker, Luther’s Faith: Martin Luther and the Origin of Anthropocentric Religion, preface by Pope Benedict XVI (Emmaus, 2017).

Hacker’s book provides an in-depth, theological analysis of the issue that stands at the heart of the Reformation: Luther’s teaching on salvation by faith alone. Pope Benedict’s preface tells us that the Reformation dispute fundamentally concerned Luther’s “turning away from the center of the Gospel” (xxii). Emmaus released a new edition of Hacker’s book for the anniversary this year. It was published originally in 1970 (in English translation), the fruit of Hacker’s own intense study of Luther’s teaching on faith that led him into the Catholic Church from German Lutheranism.

Catholics agree with Protestants that salvation comes only through faith. The key issue of dispute, which Hacker reveals, is Luther’s subjective emphasis of absolute, personal certainty, which cannot be undermined even by serious sin. Hacker describes Luther’s faith as reflexive, that is turned back on oneself, by emphasizing subjective experience and personal surety more than anything else. He describes how Luther differs from the Catholic position: “Faith is the way to, or the perquisite of, salvation, but Luther makes it coincide with salvation itself. This becomes possible because he has first identified salvation with the consciousness of being saved or the certitude of salvation, and then he equates this consciousness with faith” (71). Hacker shows us how this view of faith negated the Church’s authority, the sacraments, and even the need to love God.

Brad Gregory, Rebel in the Ranks: Martin Luther, the Reformation, and the Conflicts that Continue to Shape Our World (HarperOne, 2017).

For those looking for a more general and accessible book, Brad Gregory gives us a broader narrative of how Luther’s troubled conscience exploded into the crisis that tore Christendom in two. The first section looks at Luther’s own story, tracing step by step his conflict with Church authority. The second section explains how Luther’s teaching spawned a multitude of new sects and divisions, all interpreting the Bible in their own fashion. Greggory explains: “What the early Reformation shows so clearly is that scripture and the Spirt can be interpreted and applied in radically divergent ways. Once the papacy and the Catholic Church are thrown off, there are no shared authorities to adjudicate disagreements” (137). The final section looks at how the Reformation set the tone for the development of a secular culture. Though not intending these consequences, Gregory argues that the Protestant Reformers “led indirectly to a profound diminishing of Christianity’s public influence in Western societies. The religious disagreements and conflicts that followed the Reformation set the stage for religion’s eventual separation from the rest of life” (2).

Eric Metaxas, Martin Luther: The Man Who Rediscovered God and Changed the World (Viking, 2017).

Metaxas, who wrote a monumental biography of Dietrich Bonhoeffer, provides us with a different perspective on Luther. His book seems poised to capture the largest audience for the anniversary this year. While I can’t agree with his view of Luther as a hero of faith, I can appreciate his presentation of a more sympathetic and thorough look at a man who has inspired many Protestant Christians. It is helpful to recognize why Luther is such an important figure for so many people. This book definitely provides many more details on the life of Luther (with over 450 pages). However, I would exercise caution, because it unfortunately also contains many gross misrepresentations of the state of the Church at the time of the Reformation.

For instance, even though Metaxas shows us many ways that Luther encountered the Bible in his early life, he still claims that the Bible and Church had no connection in the early 1500s and that “the study of the Bible per se was simply unheard of” (52). Luther himself was a theology professor and throughout the Middle Ages the Bible was the primary text for teaching theology. Brad Gregory makes clear in his book on Luther that there were even “twenty-two editions of the complete vernacular Bible . . . published in German . . . by 1518” (29). Metaxas presents a false picture of Catholics as ignorant, afraid to pray to Christ, and thinking they must earn their salvation through works. Good historical research could easily dispel these myths, such as the books of Eamon Duffy, but we see Protestants continue to project Luther’s own scruples (hating God and spending six hours in Confession, 47) onto the Church of his time.

Jerome K. Williams, True Reformers: Saints of the Catholic Reformation (Augustine Institute, 2017).

What could have Luther been if he had chosen faithful reform? The answer is a saint. There is no doubt that the Church was in need of serious reform in the 1500s. We have a number of great saints who show us that fidelity to God does not contradict fidelity to His Church. They stood against corruption and initiated deep and abiding reform. The Augustine Institute has release both a book and video series on true reformers, who boldly spoke out against abuses and led to a deeper realization of the truth found in the Bible, read in harmony with the Church. These figures—Teresa of Avila, Thomas More, Ignatius of Loyola, and Charles Borromeo, for instance—continue to inspire us to take up the task of genuine reform today.