Author: WebDept ParishAdmin

The word that leaped from the page of my Missal this morning was the word “Beloved.” When Jesus is transfigured on the mountain before the three apostles Peter, James, and John, the Father’s voice is heard from the cloud saying: “This is my beloved Son. Listen to him.”

Every child dreams about being the “beloved” of their father or mother. Beloved implies a certain intensity of loving that is warmer and more tender than the simple word “love.” For God to say, “This is my beloved Son” is stronger than saying, “This is my Son. I love him.” You might say that beloved is similar to “dearly loved one.” Beloved is personal: “my beloved Son.” It indicates belonging and affection. 

I have meditated on this passage numberless times, and yet I have never been so touched by the word Beloved as I was this morning. Did the apostles even notice the word the Father used for his Son, for they were clearly frightened by what was happening before them? In the New Testament, the word beloved used in the account of the Transfiguration is ἀγαπητός or agapétos. Wondering how else this same word ἀγαπητός might be used in the New Testament I did a little research.

The Greek word ἀγαπητός has two special applications: the Beloved which is the title of the Messiah who is beloved beyond all others by the God who sent him, and Christians who are beloved by God, Christ and one another.

And this is where it begins to get interesting. I discovered that there are 61 occurrences of the word ἀγαπητός in the New Testament. Only seven of those occurrences refer directly to the words of the Father for his Son at the Baptism of the Lord and the Transfiguration, as we see in the Gospel today. The rest of the times we find these occurrences in the New Testament are in the letters attributed to Paul, Peter, James, John, and Jude. They directly address their fellow Christians and talk about individuals in the community with the welcoming word “beloved.” A helpful translation for ἀγαπητός is “Divinely-loved ones” or “loved by God,” that is, someone who is personally experiencing God’s “agapē-love.” 

Let us listen in on the way these first Christians addressed each other. Paul writes, “I am writing you this not to shame you, but to admonish you as my beloved children” (1 Cor. 4:14), and a few verses later he calls Timothy, “my beloved and faithful son in the Lord.” In the letter to the Ephesians, we are admonished to “be imitators of God, as beloved children” (Eph. 5:1). James addresses the readers of his letter, “Do not be deceived, my beloved brothers” (James 1:16). Peter and John also used the term beloved in direct address: “This is now, beloved, the second letter I am writing to you” (2 Pt 3:1), and “Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning” (1 Jn. 2:7).

In the way the writers of these New Testament letters use the term ἀγαπητός, we get a sense of their warmth of heart, of their care for their fellow Christians, of their selflessness in serving them. It is obvious that they loved the Christians in these communities deeply and dearly, that they had warm friendships, that they esteemed one another, and that they were bound together by mutual love and therefore were beloved to one another. 

Jesus made clear that we were to love as God loves, that we were to love others as Jesus himself has loved us. The Father speaks of his Son as his dearly loved and beloved one. The apostles followed suit even in using the same term in addressing their fellow Christians. 

God loves us totally, unconditionally, selflessly. This is how God loved his Son, and it is how he loves us and those who are our fellow Christians. So the family members and fellow parishioners, friends and colleagues, those we agree with and those we do not, all are dear to us because they are dear to the Father. This wasn’t just some spiritualized form of address for the apostle-writers. There is in the New Testament letters a clear sense of living warmth and belonging, of loving deeply, of being bound together by mutual love, of tenderness and esteem. Consistently they address the Christian community as ἀγαπητός, beloved.

I’m taking away three things from all of this and I propose them to you:

1. I too often see the word Beloved in direct address as a “throwaway” word, in a sense like Dear at the beginning of a letter. I will never hear the Scriptures again without being aware of the warmth, tenderness, the intensity of esteem and affection with which they are written. Hearing the Word of God in the key of ἀγαπητός helps me realize how much God loves me and how much I personally am loved by the writers of the New Testament as I read the Scriptures written to help me become more beloved of God.
2. I want to practice looking beyond appearances and consider others as dearly loved, divinely loved, and treat them as the apostles did: with warmth, affection, and selfless attention.
3. I am, and dear reader so are you, God’s beloved, his dearly loved one, his esteemed and dear favorite. My heart leaps with joy at being God’s beloved in Christ. Often we are urged to think about what it would be like to hear God say to us, “You are my Beloved Son.” How misleading! God effects within us the belonging that binds us together and makes us the beloved of his heart and beloved of one another. We need only open ourselves to the beauty of all God is accomplishing in us through his grace.

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Being ashamed of someone implies a familial relationship, a deep level of caring.  We can get mad at people in whom we have no emotional investment.  Being ashamed is reserved for those for whom we love. 

In today’s Gospel, Jesus reveals that he will be ashamed of whoever is ashamed of him. How painful to see that shame on his face. I want to avoid doing anything that would lead to it but I find sometimes I am ashamed.

 I am ashamed of him when I am too embarrassed to give thanks for my food when in a restaurant.

I am ashamed when I implicitly agree with something wrong because I don’t want to be seen as a weirdo.

I am ashamed when I don’t tell people how profoundly my life has changed for the better because of his love.

I am ashamed when I don’t defend the teachings of the Church as Truth.

It is what I refrain from  doing or saying because I am still too concerned with what others think. The only one whose opinion matters is the Lord’s.

I need to be ok with being judged by strangers, and given today’s faithless and sinful generation, probably mocked or criticized or called names. In this divisive time, secular society has decided what we can and cannot believe and say. Even if we quietly live our Catholic faith, we experience the judgment. As my husband and I went through a deepening of our faith over the past six years or so, we have grown closer to Jesus and farther from some friends. We know that our decision to embrace our Catholicity has turned them off. We don’t preach or condemn but we also don’t hide decisions we have made for ourselves and our family. 

But more and more just living our faith is not enough. Maybe it’s because I’m getting older but I fear for our society. We ran into some neighbors who were telling us how diverse our old block had become but when they described the Orthodox Jewish family as part of a cult, we realized that diversity only applies to lifestyle not religious beliefs. 

I do not ever want Jesus to be ashamed of me – he died to save my soul – so words need to be used. I pray for the courage to use those words and not be ashamed of our Savior.

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When I think of the most relatable person in the Bible, Peter is often the first to come to mind. He messes up. A lot. The event we hear of in the Gospel is one of those times. Rather than embracing Christ’s words with faith, we are told, “…Peter took him [Jesus] aside and began to rebuke him”. But, at the same time, Peter also has great faith in who Jesus is. When Jesus asks Peter who He is, Peter’s response is “You are the Christ”. 

So how does Peter go from a faith-filled acknowledgment that Jesus is Christ, the Messiah who has come to redeem man from his sin, to rebuking Jesus for teaching them the realities of what being the Christ will entail – rejection and death? And what does Jesus’ response mean? “You are thinking not as God does, but as human beings do.” How can we think like God does instead of as human beings do? 

I think the answer to these questions lies in Peter’s own expectations of what the Messiah, the Christ would be. If Christ is the one who redeems the world, that means that He must be powerful and strong which is what Peter expected. But Christ’s explanation of what He will endure does not exactly align with the typical notion of power and strength. In fact, suffering greatly, being rejected by those in authority, and being killed all sound like the exact opposite of power and strength. But this is what Jesus means by thinking as human beings do. It takes work for us to see the power and strength at the center of God’s plan for salvation.  It took the strength only God possesses for Him to humble Himself, become man, and die on the cross for the sake of our salvation. For us to think as God does, we must let go of our expectations of who Christ is and acknowledge the strength and power that lay in the sacrifice He made for us. 

In our faith, may we remember that our God is humble and strong. It is His strength that freed us from our sins and it is His humility that we seek to imitate when we come to Him in our moments of despair.

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