Saturday of the Third Week of Advent
Saturday of the Third Week of Advent
Readings for December 19th[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Judges 13:2-7, 24-25a
There was a certain man from Zorah, of the clan of the Danites,
whose name was Manoah.
His wife was barren and had borne no children.
An angel of the LORD appeared to the woman and said to her,
“Though you are barren and have had no children,
yet you will conceive and bear a son.
Now, then, be careful to take no wine or strong drink
and to eat nothing unclean.
As for the son you will conceive and bear,
no razor shall touch his head,
for this boy is to be consecrated to God from the womb.
It is he who will begin the deliverance of Israel
from the power of the Philistines.”
The woman went and told her husband,
“A man of God came to me;
he had the appearance of an angel of God, terrible indeed.
I did not ask him where he came from, nor did he tell me his name.
But he said to me,
‘You will be with child and will bear a son.
So take neither wine nor strong drink, and eat nothing unclean.
For the boy shall be consecrated to God from the womb,
until the day of his death.’”
The woman bore a son and named him Samson.
The boy grew up and the LORD blessed him;
the Spirit of the LORD stirred him.
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Commentary on Jgs 13:2-7, 24-25a
This story from Judges appears to parallel the Christ story in a number of ways. First in the circumstances of the Israelites, who are under the rule of a foreign power, this time the Philistines. Next we are given divine intervention in the conception of a person who could be called a savior of the people, although not in the same terms of deity as Jesus. Sampson in a more conventional way was dedicated from the womb to be God’s servant and under the ancient rite was placed under the nazirite vow, which obliged him to abstain from drinking wine or having his hair cut; cf Numbers 6:2-8.
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Responsorial Psalm: Psalm 71:3-4a, 5-6ab, 16-17
R. (see 8) My mouth shall be filled with your praise, and I will sing your glory!
Be my rock of refuge,
a stronghold to give me safety,
for you are my rock and my fortress.
O my God, rescue me from the hand of the wicked.
R. My mouth shall be filled with your praise, and I will sing your glory!
For you are my hope, O LORD;
my trust, O God, from my youth.
On you I depend from birth;
from my mother’s womb you are my strength.
R. My mouth shall be filled with your praise, and I will sing your glory!
I will treat of the mighty works of the LORD;
O God, I will tell of your singular justice.
O God, you have taught me from my youth,
and till the present I proclaim your wondrous deeds.
R. My mouth shall be filled with your praise, and I will sing your glory!
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Commentary on Ps 71:3-4a, 5-6ab, 16-17
Psalm 71 is the lament of an old person whose afflictions are considered to be divine judgment. The focus of this passage is on the dedication of this person to God from birth and follows the theme established above in Judges. Here we are told of the faithfulness of one so dedicated.
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Gospel: Luke 1:5-25
In the days of Herod, King of Judea,
there was a priest named Zechariah
of the priestly division of Abijah;
his wife was from the daughters of Aaron,
and her name was Elizabeth.
Both were righteous in the eyes of God,
observing all the commandments
and ordinances of the Lord blamelessly.
But they had no child, because Elizabeth was barren
and both were advanced in years.
Once when he was serving as priest
in his division’s turn before God,
according to the practice of the priestly service,
he was chosen by lot
to enter the sanctuary of the Lord to burn incense.
Then, when the whole assembly of the people was praying outside
at the hour of the incense offering,
the angel of the Lord appeared to him,
standing at the right of the altar of incense.
Zechariah was troubled by what he saw, and fear came upon him.
But the angel said to him, “Do not be afraid, Zechariah,
because your prayer has been heard.
Your wife Elizabeth will bear you a son,
and you shall name him John.
And you will have joy and gladness,
and many will rejoice at his birth,
for he will be great in the sight of the Lord.
He will drink neither wine nor strong drink.
He will be filled with the Holy Spirit even from his mother’s womb,
and he will turn many of the children of Israel
to the Lord their God.
He will go before him in the spirit and power of Elijah
to turn the hearts of fathers toward children
and the disobedient to the understanding of the righteous,
to prepare a people fit for the Lord.”
Then Zechariah said to the angel,
“How shall I know this?
For I am an old man, and my wife is advanced in years.”
And the angel said to him in reply,
“I am Gabriel, who stand before God.
I was sent to speak to you and to announce to you this good news.
But now you will be speechless and unable to talk
until the day these things take place,
because you did not believe my words,
which will be fulfilled at their proper time.”
Meanwhile the people were waiting for Zechariah
and were amazed that he stayed so long in the sanctuary.
But when he came out, he was unable to speak to them,
and they realized that he had seen a vision in the sanctuary.
He was gesturing to them but remained mute.
Then, when his days of ministry were completed, he went home.
After this time his wife Elizabeth conceived,
and she went into seclusion for five months, saying,
“So has the Lord done for me at a time when he has seen fit
to take away my disgrace before others.”
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Commentary on Lk 1:5-25
The Gospel from St. Luke today gives us the story of Zechariah receiving the news that he is to have a son with his wife Elizabeth. It is clear that this story bears much in common with the story we heard in Judges about the conception of Sampson. Elizabeth was also barren; both conceptions were announced by angles, although in the case of Zechariah, the angle was one of the three named archangels, Gabriel. Both children were dedicated to God from the womb but St. John the Baptist, whose tale this is, was given a specific task and labeled from the womb as a great prophet; “He will go before him in the spirit and power of Elijah.”In the final verses, Elizabeth, we are told, goes into seclusion with praise to God for having given her the gift of her child. This statement reflects the societal view of that period that women who could not have children were being punished by God and therefore had some hidden sin; “…he has seen fit to take away my disgrace before others.”
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Reflection:
Sometimes the fingerprints of God are hard to distinguish and at other times they shine with unmistakable brilliance. In scripture today we are shown two major points in history where God reached down and, using the flesh, gave the world evidence of his love. In today’s examples more is revealed, we are given an M.O. or modus operandi.
It seems that when God wants to really get involved in saving his people he acts very strategically. He does not take a hand in real-time. Rather he reaches down to the most improbable people and uses their issue as tools to create amazing and wondrous events. We see it coming in the Old Testament and it culminates in the most spectacular event in all eternity with the birth of Jesus, God’s Only Begotten Son.
Today we see clearly the similarities between these touch points and just as clearly the differences come into stark relief. In the case of first Sampson and then John the Baptist the parents of these two salvific persons were told that they would bare children who would be dedicated to God from “the womb”. In the case of Jesus however, Mary was a young virgin who had never known man and it was through the Holy Spirit she conceived, not through divine pronouncement of a human act.
In the cases of both Sampson and John the Baptist (although John’s mission was much more clearly established by God), both men accomplished great things because they were supported by God. In Jesus case – his self predicted path, while going in scope and in depth beyond anything seen before, seems almost anti-climatic, an expected outcome in spite of its heroic proportions. Perhaps it is because of his quiet passion and humility that we feel his great power. There was nothing about him that would have otherwise called our attention to him (see Isaiah).
As we fly through this last week before we celebrate the Lord’s Nativity we are given another insight into the God who saves us. We can take that additional piece of understanding and bolster the faith that is the foundation of our strength and brace ourselves for the wondrous event that is fast approaching.
Pax[1] ALTRE[2] The picture used today is “The Holy Family with St. Elizabeth and the Infant St. John the Baptist” by Bartolomeo Passerotti, 1572
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Friday of the Third Week of Advent
Friday of the Third Week of Advent
December 18[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Jeremiah 23:5-8
Behold, the days are coming, says the LORD,
when I will raise up a righteous shoot to David;
As king he shall reign and govern wisely,
he shall do what is just and right in the land.
In his days Judah shall be saved,
Israel shall dwell in security.
This is the name they give him:
“The LORD our justice.”
Therefore, the days will come, says the LORD,
when they shall no longer say, “As the LORD lives,
who brought the children of Israel out of the land of Egypt”;
but rather, "As the LORD lives,
who brought the descendants of the house of Israel
up from the land of the north”–
and from all the lands to which I banished them;
they shall again live on their own land.
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Commentary on Jer 23:5-8
This passage is part of the “Booklet on Kings”. In it the prophet exhorts them to rule with justice with special attention to the poor. The last two verses of this passage were probably written during the exile, looking forward to the return to the land. We see in this passage the Prophet Jeremiah predicting the coming of the Messiah who will rule with justice for all time.
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Responsorial Psalm: Psalm 72:1-2, 12-13, 18-19
R. (see 7) Justice shall flourish in his time, and fullness of peace for ever.
O God, with your judgment endow the king,
and with your justice, the king’s son;
He shall govern your people with justice
and your afflicted ones with judgment.
R. Justice shall flourish in his time, and fullness of peace for ever.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Justice shall flourish in his time, and fullness of peace for ever.
Blessed be the LORD, the God of Israel,
who alone does wondrous deeds.
And blessed forever be his glorious name;
may the whole earth be filled with his glory.
R. Justice shall flourish in his time, and fullness of peace for ever.
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Commentary on Ps 72:1-2, 12-13, 18-19
Psalm 72 is one of the Royal Psalms sung by the king. It is a prayer that the civil leader may rule with the justice of God. In doing so compassion will be shown to the poor and the wealth of the kingdom will be shared with the poor. In this Advent season we see this song sung by the Son of God who comes with justice for the poor. In the final strophe we conclude with praise for a God who while unseen, makes his presence known through his creation.
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Gospel: Matthew 1:18-25
Now this is how the birth of Jesus Christ came about.
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
When Joseph awoke,
he did as the angel of the Lord had commanded him
and took his wife into his home.
He had no relations with her until she bore a son,
and he named him Jesus.
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Commentary on Mt 1:18-25
The passage we are given today is the beginning of St. Matthew’s story of the nativity of Jesus Specifically we see Joseph being told by the angel that he should bring Mary into his home as wife and the paternity of the child is the Holy Spirit. He is also told the name the child Emmanuel. The story ends with Joseph accepting the role and the command of the angel. “The natural genealogical line is broken but the promises to David are fulfilled; through Joseph's adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Isaiah 7:14.”[4]
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Reflection:
The Church teaches that God reveals himself to mankind gradually –
The divine plan of Revelation is realized simultaneously "by deeds and words which are intrinsically bound up with each other" and shed light on each another. It involves a specific divine pedagogy [teaching]: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ.[5]
This statement from the Catechism of the Catholic Church (CCC) is demonstrated in sacred scripture as we see two stages of revelation recalled in the reading from Jeremiah and then the final stage of God’s revelation shown to St. Joseph in a dream as the Father’s plan unfolds before us.
His divine plan – that whole idea surpasses human understanding. We see indistinctly the touch points God has had with humankind since the beginning as recorded in the Bible; indistinctly because the events were recorded and passed down through human authors and chroniclers who were limited by language and understanding being the tools they were meant to be. But what they do show us is a dawning understanding of the Lord’s intent toward us.
In the Gospel today we see a reference to an ancient prediction; “Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel.” Isaiah announced this event even before the great Babylonian Exile, half a millennia before Joseph’s dream. Would Joseph have made the connection to Isaiah’s oracle about the Messiah had that dream not painted the picture? Would Joseph have awakened from that dream and wondered “Where have I heard those words before?”
It is good that God does not overestimate our ability to take in all that he has planned for us. We come to faith so slowly sometimes and the sheer magnitude of his love for us continues to be revealed to us. Each time the story plays through, we get a clearer picture, come to a personal revelation that is more complete. Awe at God’s plan once more fills us and our anticipation of the great feast grows.
Pax
[1] ALTRE[2] The picture is “The Dream of St Joseph” by Rembrandt Harmenszoon van Rijn,1650-55
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] See NAB footnote on Mt 1: 18-25
[5] CCC 53
Thursday of the Third Week of Advent
Thursday of the Third Week of Advent
Readings for December 17[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Genesis 49:2, 8-10
Jacob called his sons and said to them:
“Assemble and listen, sons of Jacob,
listen to Israel, your father.
“You, Judah, shall your brothers praise
–your hand on the neck of your enemies;
the sons of your father shall bow down to you.
Judah, like a lion’s whelp,
you have grown up on prey, my son.
He crouches like a lion recumbent,
the king of beasts–who would dare rouse him?
The scepter shall never depart from Judah,
or the mace from between his legs,
While tribute is brought to him,
and he receives the people’s homage.”
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Commentary on Gn 49:2, 8-10
To set the context of this reading, Jacob (“Israel”, son of Isaac, son of Abraham) is on his death bed. He calls his sons to him and begins to speak to them prophetically, telling them what they will accomplish. After going through Ruben, Simeon, and Levi he comes to Judah. Judah, we hear, will be praised by his older brothers and his line shall produce Kings over the land. This reading from Genesis is traditionally viewed as the beginning of the genealogy that leads first to King David and ultimately to the Messiah, Jesus of Nazareth, the Christ. The Hebrew text is interpreted "until he comes to whom it belongs."
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Responsorial Psalm: Psalm 72:1-2, 3-4ab, 7-8, 17
R. (see 7) Justice shall flourish in his time, and fullness of peace for ever.
O God, with your judgment endow the king,
and with your justice, the king’s son;
He shall govern your people with justice
and your afflicted ones with judgment.
R. Justice shall flourish in his time, and fullness of peace for ever.
The mountains shall yield peace for the people,
and the hills justice.
He shall defend the afflicted among the people,
save the children of the poor.
R. Justice shall flourish in his time, and fullness of peace for ever.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Justice shall flourish in his time, and fullness of peace for ever.
May his name be blessed forever;
as long as the sun his name shall remain.
In him shall all the tribes of the earth be blessed;
all the nations shall proclaim his happiness.
R. Justice shall flourish in his time, and fullness of peace for ever.
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Commentary on Ps 72:1-2, 3-4ab, 7-8, 17
Psalm 72 is one of the Royal Psalms, sung by the king who prays to God for wisdom that he might be seen as dealing justly with the people and compassionately with the poor. He concludes this selection asking for God’s blessing for himself and all the people he governs. We see this psalm, placed between the beginning of the genealogy from Genesis and the genealogy of Christ from St. Matthew’s Gospel as a song extolling the generous and compassionate rule of the Messiah, the King to come.
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Gospel: Matthew 1:1-17
The book of the genealogy of Jesus Christ,
the son of David, the son of Abraham.
Abraham became the father of Isaac,
Isaac the father of Jacob,
Jacob the father of Judah and his brothers.
Judah became the father of Perez and Zerah,
whose mother was Tamar.
Perez became the father of Hezron,
Hezron the father of Ram,
Ram the father of Amminadab.
Amminadab became the father of Nahshon,
Nahshon the father of Salmon,
Salmon the father of Boaz,
whose mother was Rahab.
Boaz became the father of Obed,
whose mother was Ruth.
Obed became the father of Jesse,
Jesse the father of David the king.
David became the father of Solomon,
whose mother had been the wife of Uriah.
Solomon became the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asaph.
Asaph became the father of Jehoshaphat,
Jehoshaphat the father of Joram,
Joram the father of Uzziah.
Uzziah became the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah.
Hezekiah became the father of Manasseh,
Manasseh the father of Amos,
Amos the father of Josiah.
Josiah became the father of Jechoniah and his brothers
at the time of the Babylonian exile.
After the Babylonian exile,
Jechoniah became the father of Shealtiel,
Shealtiel the father of Zerubbabel,
Zerubbabel the father of Abiud.
Abiud became the father of Eliakim,
Eliakim the father of Azor,
Azor the father of Zadok.
Zadok became the father of Achim,
Achim the father of Eliud,
Eliud the father of Eleazar.
Eleazar became the father of Matthan,
Matthan the father of Jacob,
Jacob the father of Joseph, the husband of Mary.
Of her was born Jesus who is called the Christ.
Thus the total number of generations
from Abraham to David
is fourteen generations;
from David to the Babylonian exile, fourteen generations;
from the Babylonian exile to the Christ,
fourteen generations.
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Commentary on Mt 1:1-17
St. Matthew, speaking to a predominantly Jewish audience who call themselves “Sons of Abraham”, produces the genealogy of Jesus starting with Abraham. The critical purpose is to show that Jesus was of the line of King David. This was important as a demonstration that Jesus was the Messiah as predicted in the prophetic scriptures of the Old Testament (the “Prophets” as they were known and referenced by the Jewish audience).
In the final verse of this reading we see the significance of Hebrew Numerology as the numbers of generations are counted. Recalling the most perfect number in this symbolic system is seven (7), we see the product of two sevens in the generations from Abraham and David, two more between King David and the Babylonian Exile, and two more from the Exile to the Messiah. Three (the formula for the most, e.g. holy, holy, holy equivalent to holy, holier, holiest) times the product of two sevens, this is six (6) sevens, one short of the perfection to be achieved when Christ will come again.
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Reflection:
Why, we may wonder, was it so important to list the genealogy of Jesus (beyond giving those who proclaim the Gospel a serious pronunciation challenge)? St. Matthew goes to great pains to demonstrate that Jesus was a true Son of Abraham and Son of David, this latter being a title applied prophetically to the Messiah and literally to Jesus. But why do we need to know that Amos was the father of Josiah or that “Judah became the father of Perez and Zerah”?
Certainly those who pursue genealogy in their own lines appreciate the desire to know who and were they came from. But is there a more important reason to hand this information on? Jesus had no children and Joseph and Mary had no other children either so the blood line from that branch of the root of Jesse ended triumphantly on a cross at Calvary. Did it not?
In asking that question we may have found the reason for this list of generations (beyond the obvious simple proof that Jesus fulfilled the prophecy of the Messiah by being of the house of David). Jesus himself insured that the blood line did not end. He adopted! He adopted like no other person in the history of humankind. He made his Apostles his heirs, giving the keys to his Kingdom to St. Peter, leaving him in charge of the earthly household until he returns.
He, in his turn, passed those keys on to a successor and the adoption of Christ was extended to another generation. Two hundred and sixty six times this passing of the keys has taken place and the adoption of another generation is completed under that authority. The generations of Christ continue in us and it is our prayer that we may be worthy to accept the mantle of being known as a child of the Most High.
Pax
[1] ALTRE[2] The picture is a photograph of the Roman Catacomb of Popes (9 Popes from 235 A.D. to 283 A.D.), Photographer and Date are UNKNOWN
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Wednesday of the Third Week of Advent
Wednesday of the Third Week of Advent
Readings for Wednesday of the Third Week of Advent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Isaiah 45:6b-8, 18, 21b-25
I am the LORD, there is no other;
I form the light, and create the darkness,
I make well-being and create woe;
I, the LORD, do all these things.
Let justice descend, O heavens, like dew from above,
like gentle rain let the skies drop it down.
Let the earth open and salvation bud forth;
let justice also spring up!
I, the LORD, have created this.
For thus says the LORD,
The creator of the heavens,
who is God,
The designer and maker of the earth
who established it,
Not creating it to be a waste,
but designing it be lived in:
I am the LORD, and there is no other.
Who announced this from the beginning
and foretold it from of old?
Was it not I, the LORD,
besides whom there is no other God?
There is no just and saving God but me.
Turn to me and be safe,
all you ends of the earth,
for I am God; there is no other!
By myself I swear,
uttering my just decree
and my unalterable word:
To me every knee shall bend;
by me every tongue shall swear,
Saying, “Only in the LORD
are just deeds and power.
Before him in shame shall come
all who vent their anger against him.
In the LORD shall be the vindication and the glory
of all the descendants of Israel.”
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Commentary on Is 45:6b-8, 18, 21b-25
This song from deutero-Isaiah (that part of the prophetic work written after the Jews returned from the Babylonian exile) praises God for his omnipotence. The selection begins with a prayer. “The Vulgate rendering gives a more precise messianic sense to this verse, using "just one" and "savior" in place of justice and salvation. The Advent liturgy uses the Vulgate form, Rorate coeli desuper . . ., to express the world's longing for the coming of Christ. “[4]
Isaiah sees the conquering armies of King Cyrus as a forerunner to the Messianic Kingdom that is to come and using the invective style of the Prophet Amos he describes the universal sweep of God’s kingdom on earth. The driving theology behind this passage is the certain knowledge that there is only one true God and hence, only one true religion.
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Responsorial Psalm: Psalm 85:9ab and 10, 11-12, 13-14
R. (Isaiah 45:8) Let the clouds rain down the Just One, and the earth bring forth a Savior.
I will hear what God proclaims;
the LORD –for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Let the clouds rain down the Just One, and the earth bring forth a Savior.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Let the clouds rain down the Just One, and the earth bring forth a Savior.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and salvation, along the way of his steps.
R. Let the clouds rain down the Just One, and the earth bring forth a Savior.
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Commentary on Ps 85:9ab and 10, 11-12, 13-14
Psalm 85 is a lament, begging for forgiveness and grace. This passage expresses the hope that God will be active in His support of the faithful.
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Gospel: Luke 7:18b-23
At that time,
John summoned two of his disciples and sent them to the Lord to ask,
“Are you the one who is to come, or should we look for another?”
When the men came to the Lord, they said,
“John the Baptist has sent us to you to ask,
‘Are you the one who is to come, or should we look for another?’”
At that time Jesus cured many of their diseases, sufferings, and evil spirits;
he also granted sight to many who were blind.
And Jesus said to them in reply,
“Go and tell John what you have seen and heard:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear, the dead are raised,
the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
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Commentary on Lk 7:18b-23
This same event is also found in Matthew 11:2-19. St. Luke’s Gospel does not mention that John the Baptist is in prison at the time he sends his disciples to Jesus. Scholars have been puzzled by St. John’s question “Are you the one…?” Did he doubt what he knew to be true? Was he surprised by Jesus’ failure to identify himself clearly? Or was he simply becoming discouraged like Jeremiah 15:10ff? The Lord sends him reassurance of his identity as the Messiah quoting Isaiah 61:1 and Isaiah 35:5-6. These quotes provide a summary of how Jesus is fulfilling the prophecy of the Messiah.
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Reflection:
“Are you the one who is to come?” We hear the voice of St. John reaching out to Jesus from prison. The question comes as a surprise. St. John was predestined to follow in the footsteps of Elijah. He was the voice crying out in the wilderness, the reed bending in the wind. Could he have doubted what he knew from before his birth to be true?
It is quite possible and scholars have speculated that John’s reaction in this case was one reflecting his own depression. He saw the end of his own mission lying there in Herod’s dungeon. Was this a call of desperation – a call for the Messiah to come to his rescue? We think not. We think his message passed on through his own followers was a passing of authority. The Lord’s response makes it clear that St. John’s question was not to provide an answer for him but to provide one for us.
Have we not all called out when things are darkest – “Are you the one? Help me!” When all hope seemed to be fading in our own situations did we not call out – perhaps doubting the Lord’s love for us fleetingly? Like little children who tell their parents when they are punished that their parents don’t love them any more; we accuse the Lord of failing us.
Now as we look expectantly to his nativity and to the life that is to come we are reassured. If St. John could ask such a question, could we not have our own doubts forgiven? If St. Thomas could ask to see the nail prints in his hands, can we not be excused for our little doubts? Today our prayer is that our faith will remain strong and that we will be reassured by the proofs the Lord left in scripture and the everyday revelation of God’s glory in his creation.
Pax
[1] ALTRE[2] The picture is “Isaiah” by Michelangelo Buonarroti, 1509
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] See NAB footnote on Isaiah 45:8
Tuesday of the Third Week of Advent
Tuesday of the Third Week of Advent
Readings for Tuesday of the Third Week of Advent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Zephaniah 3:1-2, 9-13
Thus says the LORD:
Woe to the city, rebellious and polluted,
to the tyrannical city!
She hears no voice,
accepts no correction;
In the LORD she has not trusted,
to her God she has not drawn near.
For then I will change and purify
the lips of the peoples,
That they all may call upon the name of the LORD,
to serve him with one accord;
From beyond the rivers of Ethiopia
and as far as the recesses of the North,
they shall bring me offerings.
On that day
You need not be ashamed
of all your deeds,
your rebellious actions against me;
For then will I remove from your midst
the proud braggarts,
And you shall no longer exalt yourself
on my holy mountain.
But I will leave as a remnant in your midst
a people humble and lowly,
Who shall take refuge in the name of the LORD:
the remnant of Israel.
They shall do no wrong
and speak no lies;
Nor shall there be found in their mouths
a deceitful tongue;
They shall pasture and couch their flocks
with none to disturb them.
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Commentary on Zep 3:1-2, 9-13
This reading from the Book of the Prophet Zephaniah contains parts of two Oracles. In the first section (v. 1-2), the leaders of Jerusalem are chastised as far from God (“She hears no voice” – To hear the voice of God was to be holy – the antithesis is to hear no voice). Although not explicit in the verses given, in v. 8 the oracle foresees God will judge the unholy and they shall be thrown down.
The next section (v.9-13) speaks of the coming messianic era – a time after the tyranny has passed, when the faithful remnant will be rewarded with salvation. The “poor in spirit” are saved and they shall live in peace (“They shall pasture and couch their flocks with none to disturb them” This poetic vision is used elsewhere as an image of peace –see Isaiah 14:30, Ezekiel 34:25, and Micah 4:4) The definition developed by the Prophet of the “poor in spirit” will be used by Jesus later describing the messianic expectation.
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Responsorial Psalm: Psalm 34:2-3, 6-7, 17-18, 19 and 23
R. (7a) The Lord hears the cry of the poor.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. The Lord hears the cry of the poor.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. The Lord hears the cry of the poor.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
R. The Lord hears the cry of the poor.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
The LORD redeems the lives of his servants;
no one incurs guilt who takes refuge in him.
R. The Lord hears the cry of the poor.
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Commentary on Ps 34:2-3, 6-7, 17-18, 19 and 23
Psalm 34 is a song of thanksgiving. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom. Response: “The LORD redeems the lives of his servants; no one incurs guilt who takes refuge in him."
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Gospel: Matthew 21:28-32
Jesus said to the chief priests and the elders of the people:
“What is your opinion?
A man had two sons.
He came to the first and said,
‘Son, go out and work in the vineyard today.’
The son said in reply, ‘I will not,’
but afterwards he changed his mind and went.
The man came to the other son and gave the same order.
He said in reply, ‘Yes, sir,’ but did not go.
Which of the two did his father’s will?”
They answered, “The first.”
Jesus said to them, “Amen, I say to you,
tax collectors and prostitutes
are entering the Kingdom of God before you.
When John came to you in the way of righteousness,
you did not believe him;
but tax collectors and prostitutes did.
Yet even when you saw that,
you did not later change your minds and believe him.”
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Commentary on Mt 21:28-32
This passage is the first of three parables concerning the judgment of the people of Israel. This parable could be taken simply as the difference between saying and doing (see also Matthew 7:21; 12:50). Jesus clarifies his meaning by posing a question to religious leaders using the hypothetical situation of the “two sons”. The point of his example is intended to be analogous to the difference between those who disbelieved the message of St. John the Baptist and the sinners (tax collectors and prostitutes) who did. Presented as it is, as a question to the Jewish leaders, the Chief Priests are forced to admit that the son who did the father’s will was the one justified.
This characterization does not mean that St. John led a righteous life but pointed to how one might be lead. Ultimately that parable tells the Jewish leaders that those they look down upon are achieving the inheritance of God before the leaders themselves because of their acts of repentance and devotion.
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Reflection:
The events described in St. Matthew’s Gospel give us some insight into how well the Lord understands human nature. In the situation described in the Gospel, the Lord was taking the Jewish leaders to task because, while the gave lip service to their belief in what God had told the people through the prophets and while they used pious acts to show others that they were faithful, by their rejection of first, John the Baptist, the Voice calling them to repent, and then their rejection of Jesus, they had failed to follow their own vows to God.
On the other hand, the sinners and tax collectors who accepted Jesus, even though they recognized they had sinned against God, would be the ones to inherit God’s Kingdom. His moral, accepted even by the Chief Priests, was that those who do God’s will, even if they are imperfect in voicing their acceptance of it, will be the ones who receive God’s favor.
Seeing this description, we understand why the Gospel is called the Good News. Have we not all found ourselves rejecting what God calls us to because it is hard. Haven’t we all, at least in prayer asked God to give us an easier way? Worse, haven’t we gone along with a crowd doing what we know would be displeasing to God – professed our faith in Church; but in practice done just the opposite?
At these times the Lord (and St. John the Baptist) calls us to repent, turn away from sin and be true to the Gospel. It is an offer, an invitation, that is always being extended and one we are tasked with extending as well. When the Lord tells the Chief Priests this story it is not to condemn them, it is to point out their error and invite them once more to put aside their disbelief and believe.
Today we pray that we will have the strength to be different than either of the sons in his story. We pray that our yes will mean yes and our no, no. We pray that our yes will always be to humbly walk with the Lord and do his will, as we have promised.
Pax
[1] ALTRE[2] The picture is “Christ before the High Priest” by Gerrit van Honthorst, c. 1617
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Memorial of Saint John of the Cross
Memorial of Saint John of the Cross,
Priest and Doctor of the Church
Alternate Proper for the Memorial of St. John of the Cross
Readings for Monday of the Third Week of Advent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Numbers 24:2-7, 15-17a
When Balaam raised his eyes and saw Israel encamped, tribe by tribe,
the spirit of God came upon him,
and he gave voice to his oracle:
The utterance of Balaam, son of Beor,
the utterance of a man whose eye is true,
The utterance of one who hears what God says,
and knows what the Most High knows,
Of one who sees what the Almighty sees,
enraptured, and with eyes unveiled:
How goodly are your tents, O Jacob;
your encampments, O Israel!
They are like gardens beside a stream,
like the cedars planted by the LORD.
His wells shall yield free-flowing waters,
he shall have the sea within reach;
His king shall rise higher,
and his royalty shall be exalted.
Then Balaam gave voice to his oracle:
The utterance of Balaam, son of Beor,
the utterance of the man whose eye is true,
The utterance of one who hears what God says,
and knows what the Most High knows,
Of one who sees what the Almighty sees,
enraptured, and with eyes unveiled.
I see him, though not now;
I behold him, though not near:
A star shall advance from Jacob,
and a staff shall rise from Israel.
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Commentary on Nm 24:2-7, 15-17a
This section of the Book of Numbers deals with the Israelite encounters in Moab. Within this context are set four Oracles of Balaam, a seer called by the Moabite King Balak to curse Israel (Numbers 22:5). God’s intervention and ultimate conversion of Balaam causes the curses to become blessings.
This passage contains parts of the third and fourth oracles. The third oracle (v.2-7 above) sees the ultimate victory of Israel. This victory can be also seen as the ultimate victory of the faithful in the New Jerusalem. The fourth oracle (v. 15-17a above) foresee the victory of Israel over its neighbors. The imagery “A star shall advance from Jacob, and a staff shall rise from Israel” is also seen as predicting the rise of the star that heralds the coming Messiah.
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Responsorial Psalm: Psalm 25:4-5ab, 6 and 7bc, 8-9
R. (4) Teach me your ways, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior.
R. Teach me your ways, O Lord.
Remember that your compassion, O LORD,
and your kindness are from of old.
In your kindness remember me,
because of your goodness, O LORD.
R. Teach me your ways, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
he teaches the humble his way.
R. Teach me your ways, O Lord.
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Commentary on Ps 25:4-5ab, 6 and 7bc, 8-9
Psalm 25 is an individual lament. The sinful psalmist prays that “Your ways” be made know. This request directs us to repentance and ultimately justice.
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Gospel: Matthew 21:23-27
When Jesus had come into the temple area,
the chief priests and the elders of the people approached him
as he was teaching and said,
“By what authority are you doing these things?
And who gave you this authority?”
Jesus said to them in reply,
“I shall ask you one question, and if you answer it for me,
then I shall tell you by what authority I do these things.
Where was John’s baptism from?
Was it of heavenly or of human origin?”
They discussed this among themselves and said,
“If we say ‘Of heavenly origin,’ he will say to us,
‘Then why did you not believe him?’
But if we say, ‘Of human origin,’ we fear the crowd,
for they all regard John as a prophet.”
So they said to Jesus in reply, “We do not know.”
He himself said to them,
“Neither shall I tell you by what authority I do these things.”
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Commentary on Mt 21:23-27
To set the context of this selection – Jesus has made his triumphant entry into Jerusalem and has purged the temple of money-changers. He now encounters the chief Priests in the first of five controversies. Referring to his purging the temple, they ask “By what authority are you doing these things?”
The exchange of question and counter question that follows exposes the Jewish leadership as being incompetent to fulfill one of their basic duties – discerning true and false teachers. By their inability to decide about St. John the Baptist, the most prominent figure in their day (“We do not know.”), they display their incompetence and free Jesus from submitting to their judgment. (“Neither shall I tell you by what authority I do these things.”)
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Reflection:
Scripture gives us some interesting points to ponder. In numbers we meet a rather obscure figure in Balaam. He is, according to ancient texts, a mystic and seer. When the Israelites conquer the neighboring Amorites, the King of Moab, Balak, summons Balaam and asks that he put a curse on the Israelites so the same fate does not befall Moab. Ultimately God turns the intent of Balaam to his own purposes and his curses become a blessing; so much so that in his final oracle, God shows him a glimpse of a distant future – a star rises in the east, one that three kings will see in Persia and follow to a small town called Bethlehem.
From Balaam’s story we not only see a distant image of that star but something even greater. We see how nothing is impossible for God. We see how even the plans of God’s enemies can be turned to blessings. In seeing this we are given one more reason to have hope and peace in the face of seemingly overwhelming situations. God, indeed, is our shield and our rock. We rejoice in the knowledge that He is always with us.
In the Gospel from St. Matthew, we find the Messiah predicted by that ancient star already well into his ministry on earth. He has taken up his role and authority and gone from itinerant preacher to God’s authority on earth. At the very heart of religious authority in Jerusalem he challenges those responsible for presenting God’s face to the people. He challenges them and finds them incompetent. They are unable to see what all of the people in the region have easily grasped; St. John the Baptist was a great holy man sent by God with an important message. In fear they cannot expose their lack of faith. Worse – the fear they feel is not that they have failed in their most sacred task, but that they will lose power if they confess what they must know to be true.
With an emotion as close to contempt as the Lord of Love can show, Jesus rejects their authority and resigns himself to the knowledge that those in power cannot bear to look at the light. He understands the consequences of their failed faith as do we. We see his authority, his majesty, his power. We rejoice in the knowledge that he promised to come again so that all might be saved by the loving hand of God.
On this day of rejoicing we pray that Christ might have authority over our hearts and minds as we go about our daily tasks. We pray that his light and peace might shine out from us so that all we meet might see in us the light of the distant star he brings and be drawn to its warmth.
Pax
[1] ALTRE[2] The Picture is “A Land Owner Plants and Vineyard” by UNKNOWN; Illustrator of Jerome Nadal's 'Evangelicae Historiae Imagines', 1593
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Third Sunday of Advent
Third Sunday of Advent
Gaudete Sunday
Readings for the Third Sunday of Advent [1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Zephaniah 3:14-18a
Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you
he has turned away your enemies;
the King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
he will rejoice over you with gladness,
and renew you in his love,
he will sing joyfully because of you,
as one sings at festivals.
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Commentary on Zep 3:14-18a
The Prophet Zephaniah begins this passage with an exaltation to praise to God. His invitation sounds in the present tense but then we hear; “On that day, it shall be said to Jerusalem…” which places the event, the rejoicing over the Lord God being in their midst, in the future. In effect this is a prediction of events to come. Zephaniah also includes the effects of God’s presence as he says; “a mighty savior; he will rejoice over you with gladness, and renew you in his love”.
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Responsorial Psalm: Isaiah 12:2-3, 4, 5-6
R. (6) Cry out with joy and gladness: for among you is the great and Holy One of Israel.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
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Commentary on Is 12:2-3, 4, 5-6
This hymn of praise is a profession of faith; “My strength and my courage is the Lord, and he has been my savior.” It also does something interesting in that it challenges those who profess that faith to proclaim it in the world; “…among the nations make known his deeds, proclaim how exalted is his name.”
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Reading II: Philippians 4:4-7
Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
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Commentary on Phil 4:4-7
St. Paul is concluding his address to his beloved Philippian community. The Evangelist uses the famous; “Rejoice in the Lord always”; this exhortation is followed by a short common prayer to the Christian community of the day “The Lord is near” (Maranā tha). And then a description of what occurs when the faithful experience this closeness; “Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.” When we are aware that God in Christ is with us, his peace rests upon us and nothing can harm us.
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Gospel: Luke 3:10-18
The crowds asked John the Baptist,
“What should we do?”
He said to them in reply,
“Whoever has two cloaks
should share with the person who has none.
And whoever has food should do likewise.”
Even tax collectors came to be baptized and they said to him,
“Teacher, what should we do?”
He answered them,
“Stop collecting more than what is prescribed.”
Soldiers also asked him,
“And what is it that we should do?”
He told them,
“Do not practice extortion,
do not falsely accuse anyone,
and be satisfied with your wages.”
Now the people were filled with expectation,
and all were asking in their hearts
whether John might be the Christ.
John answered them all, saying,
“I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor
and to gather the wheat into his barn,
but the chaff he will burn with unquenchable fire.”
Exhorting them in many other ways,
he preached good news to the people.
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Commentary on Lk 3:10-18
St. John the Baptist, in this passage unique to Luke’s Gospel, establishes the universal nature of redemption, speaking first to members of the secular crowd (and their body guards). We note he does not try for a highly mystical faith but rather a pragmatic application of the precepts of that faith (e.g. “Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.”) This address would have been made to Tax Collectors (publicans) a group despised by polite Jewish society.
The passage continues with the messianic vision of what will come. St. John calls people to symbolically demonstrate their repentance by the pouring of water (“I am baptizing you with water"). The Messiah (the use of “one mightier [strong]” is frequently used in scripture to designate the leader who will overthrow evil; Mark 3:27, Luke 11:20-22) comes in the common analogy of the threshing floor, the use of this image envisions the end times when the good will be separated from the evil (wheat from chaff). The use of the image of fire can be seen both as the eternal punishment for the damned and the temporal purification of those destined for eternal life.
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Reflection:
Today’s scripture ironically tells us we should put balloons and streamers in the space we create in our hearts; ironically because the commercial interests have been saying the same thing only in a physical sense. First in Zephaniah, then from Isaiah and lastly in St. Paul’s letter to the Philippians we are told we should be rejoicing in this coming event that will change the world for all time, and the tone is immanent
The very air grows thick with expectation now as we hear (or imagine) John the Baptist’s booming voice calling out to us across two thousand years; “I am not the Messiah, if you think I’m holy and wise, wait, there is one coming after me who will astound you.” We rejoice in our expectation – when good things come it’s always that way. Waiting in expectation for the best things is always a great part of the experience.
We think about our younger years. When we were told by our parents we were going to do something very special, perhaps go on a special vacation or perhaps get a special possession like a boat or a camper, do you remember the giddy expectation (my children would say they tickled inside). Perhaps most appropriately we remember the night before Christmas as children when we could not get to sleep, knowing that Santa Claus would soon arrive and the presents would be there, under the tree.
What is it we expect now? Is it not a celebration of the Nativity of the Lord – the greatest gift we have ever and will ever receive? Can we put away the panic of the secularization of this holiday and embrace the warmth of that space we create in our hearts and rejoice in it? It is why we take a month to prepare ourselves in the Advent Season, to rekindle the childlike flames of expectation and ready ourselves for the coming of the Prince of Peace.
Pax[1] ALTRE[2] The picture is ” Baptism of Christ in the Jordan” by Jacob de Wit, 1716
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
