Episode 2852: Holy Name of Jesus: The Holy Name is Holy, Never Misuse It

In Jewish tradition, on the eighth day, a male child was brought to be circumcised, and his name was officially declared. Our Lord submits himself to all of this. Thomas Aquinas, in part three of his Summa Theologica, discusses the reasons for our Lord's submission to circumcision. He cites the Fathers—primarily Cyprian, Bede, and Augustine—and identifies seven reasons for this submission:

As proof of the truth of the Incarnation, opposing heresies like those of the Gnostics and Manicheans, who denounced the physical body of our Lord.
To sanction the ancient rite instituted by God.
To prove that he was the seed of Abraham.
To deprive the Jews of any excuse for not accepting him.
To enjoin us to obedience to God's law.
To encourage recourse to means that help overcome sin.
By bearing the burden of the law, to free us from it.
Elsewhere, St. Leo the Great speaks about how our Lord, by submitting to this humiliating ritual, confounded the devil and hid his identity. This idea of "hoodwinking" the devil is echoed by Fathers such as St. Caesarius of Arles and St. Augustine.

St. Augustine also explains that by being circumcised, our Lord brought closure to the ritual, introducing spiritual circumcision through the merits of his Passion—thus initiating the economy of grace.

The name Jesus was not chosen by his parents but revealed to them from on high, signifying authority. Parents name their children because they have authority over them, but in this case, the name came from Heaven. Jesus, or Yeshua, means "Yahweh saves."

In Jewish tradition, the utter transcendence of God is evident in his revealed name to Moses: "I am who am." This evolves into YHWH, but out of reverence, the Jews refrained from saying it, using terms like Hashem ("the Name") instead. They also referred to God through his attributes—his power, presence, sanctuary—but never his proper name.

With the Incarnation, the Word was made flesh, and the name of God became relatable in the person of Jesus. His name signifies both his identity and his mission—"Yahweh saves." This revelation extends to our relationship with the divine.

Authority and naming extend to angels as well. In the 70s and 80s, there was a practice of naming one's Guardian Angel, which the Vatican eventually prohibited. Angels have authority over us; we do not have authority over them. Calling them "Guardian Angel" is sufficient and respectful.

St. Jerome translates Habakkuk 3:18 as "I will rejoice in the Lord and joy in God my Jesus," emphasizing the intimate relationship we have with Christ. In Acts 4 and 5, the apostles rejoice for suffering for the name of Jesus, recognizing their unity with him as members of his Mystical Body.

Our Lord teaches that those united to him can expect hatred, suffering, and persecution for his holy name. Later in Acts, Christians are described as followers of "the Name."

In the 16th and 17th centuries, St. Bernardino of Siena preached about the power and efficacy of the Holy Name of Jesus, using the IHS monogram, derived from the first three letters of Jesus' name in Greek. Misunderstood at first, he was called before the Pope, but his theological explanation was so profound that he was asked to spread this devotion throughout Europe.

The name of Jesus is not merely an identity; it is a mission. Its power and holiness have been proclaimed throughout history, calling all to recognize and praise the name of our Savior.