Monday of the Third Week of Advent

“Balaam's Ass”
by Rembrandt Harmenszoon van Rijn, 1626

 
Readings for Monday of the Third Week of Advent [1]
 
Readings from the Jerusalem Bible [2]
 
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 final victory of the faithful in the New Jerusalem. The fourth oracle (v. 15-17a above) foresees 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.
 
CCC: Nm 24:17-19 528; Nm 24:17 528
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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 known. This request directs us to repentance and ultimately guides us to justice. In the first strophe of this hymn, we hear support for our belief that God answered the prayers of our ancient ancestors. Their trust was justified. The song continues as an individual prayer asking for guidance and salvation.
 
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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
 
Jesus has made his triumphant entry into Jerusalem and has purged the temple of moneychangers. 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?”
 
We must understand that these leaders are fearful.  A basic view of their faith is that there is a gulf that exists between the human and the divine.  Jesus, in the previous two days identified himself as king, judge, healer, and teacher. [4] In doing so, his identity as the Messiah is being revealed, bridging the gap between God and man.
 
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. When asked about John the Baptist, they reply, “We do not know.” By their inability to decide about John, the most prominent figure in their day, 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 the Book of Numbers, we meet a rather obscure figure in Balaam.  He is, according to ancient texts, a mystic and seer.  When the Israelites conquered the neighboring Amorites, the King of Moab, Balak, summons Balaam, and asks that he put a curse on the Israelites, so the fate of the Amorites 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 see not only 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 Jesus, predicted by that ancient star, already well into his ministry on earth.  He has taken up his role and authority and progressed from itinerant preacher to God’s authority on earth.  In 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, that St. John the Baptist was a great holy man, a prophet, sent by God with an important message. Worse still, the Lord himself has, in the previous two days, revealed himself as more than a human king, as the Messiah, as judge, as the divine legislator, and as healer/creator.  In fear, they cannot expose their lack of faith.  Worse, their fear is not that they have failed in their most sacred task, but that they will lose power if they confess to what they must know to be true. They must certainly see that the gap Jesus’ question implies (is St. John from God or man?) is being bridged by the Lord himself, true God and true man.
 
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 are in darkness and cannot bear to look at the light.  He understands the consequences of their failed faith as do we.  We see his authority, his majesty, and his power.  We rejoice in the knowledge that he promised to come again so that everyone 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
 

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[1] The picture is “Balaam's Ass” by Rembrandt Harmenszoon van Rijn, 1626.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, except for the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume III (Ignatius Press, San Francisco, CA, © 2012), 432-33.

Third Sunday of Advent

Catechism Links [1]
 
CCC 30, 163, 301, 736, 1829, 1832, 2015, 2362: joy
CCC 227, 2613, 2665, 2772: patience
CCC 439, 547-550, 1751: Jesus performs messianic signs

“The Prophet Isaiah”
by Lorenzo Monaco, 1405-10

 
Readings for the Third Sunday of Advent [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1 Isaiah 35:1-6a, 10
 
The desert and the parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
they will see the glory of the Lord,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
 
Those whom the Lord has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
they will meet with joy and gladness,
sorrow and mourning will flee.
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Commentary on Is 35:1-6a, 10
 
The prophet Isaiah envisions the beauty of the land as the people of Israel return from the Babylonian exile for his contemporaries. The dignity and strength of those exiled will be restored: "Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the mute will sing."  For later generations this is seen as a vision of the coming of the Messiah, who comes with healing hands to lift up the poor and those seen as punished by God.
 
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Responsorial Psalm: Psalm 146:6-7, 8-9, 9-10
 
R. (cf. Is 35:4) Lord, come and save us.
or:
R. Alleluia.
 
The Lord God keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The Lord sets captives free.
R. Lord, come and save us.
or:
R. Alleluia.
 
The Lord gives sight to the blind;
the Lord raises up those who were bowed down.
The Lord loves the just;
the Lord protects strangers.
R. Lord, come and save us.
or:
R. Alleluia.
 
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The Lord shall reign forever;
your God, O Zion, through all generations.
R. Lord, come and save us.
or:
R. Alleluia.
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Commentary on Ps 146:6-7, 8-9, 9-10
 
Psalm 146 is from the wisdom tradition. Here we are given a vision of God’s salvation. His saving power (envisioned in the oracle of Isaiah and fulfilled in Jesus the Christ) lifts up the poor and the downtrodden. The Lord heals those afflicted with every sort of malady.
 
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Reading II: James 5:7-10
 
Be patient, brothers and sisters,
until the coming of the Lord.
See how the farmer waits for the precious fruit of the earth,
being patient with it
until it receives the early and the late rains.
You too must be patient.
Make your hearts firm,
because the coming of the Lord is at hand.
Do not complain, brothers and sisters, about one another,
that you may not be judged.
Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers and sisters,
the prophets who spoke in the name of the Lord.
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Commentary on Jas 5:7-10
 
The apostle exhorts the faithful, especially those persecuted for their faith, to be patient and not to lose faith in the Lord.  He encourages them to stay unified, supporting each other and not to turn on one another in frustration ("Do not complain, brothers and sisters, about one another, that you may not be judged."). St. James recalls that the Hebrew prophets were also persecuted, yet remained faithful.
 
 “Those oppressed by the unjust rich are reminded of the need for patience, both in bearing the sufferings of human life (James 5:9) and in their expectation of the coming of the Lord. It is then that they will receive their reward (James 5:7-8, 10-11; cf Hebrews 10:25; 1 John 2:18).”[5]
 
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Gospel: Matthew 11:2-11
 
When John the Baptist heard in prison of the works of the Christ,
he sent his disciples to Jesus with this question,
“Are you the one who is to come,
or should we look for another?”
Jesus said to them in reply,
“Go and tell John what you hear and see:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear,
the dead are raised,
and the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
 
As they were going off,
Jesus began to speak to the crowds about John,
“What did you go out to the desert to see?
A reed swayed by the wind?
Then what did you go out to see?
Someone dressed in fine clothing?
Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet?
Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
Behold, I am sending my messenger ahead of you;
he will prepare your way before you.
Amen, I say to you,
among those born of women
there has been none greater than John the Baptist;
yet the least in the kingdom of heaven is greater than he.”
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Commentary on Mt 11:2-11
 
In this selection from St. Matthew’s Gospel, St. John the Baptist sends his disciples to question Jesus. He does so because his expectation of the prophesied messiah, based upon great Hebrew prophets, is of one coming with power and majesty, “his winnowing fan will be in his hand.” In response the Lord directs them to see the messiah as Isaiah’s oracle predicted (Isaiah 35:1-6). It can be seen as a warning not to disbelieve because the expectations of a “Royal Messiah” were not met.
 
The Gospel continues with the Lord turning to the crowd and praising St. John’s role, likening him to Elijah who was to come, preparing the way for the Messiah. He concludes this passage with a statement about the reward given to those who hear and believe in the Kingdom of God.
 
CCC: Mt 11:5 549, 2443; Mt 11:6 548
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Reflection:
 
The Gospel message summarizes the vision of both the incarnation of Jesus and the vision of his coming again.  It also does one more very important thing: it asks a question that we must answer for ourselves.  In the Gospel Jesus is speaking to the disciples of St. John the Baptist (it is likely St. Andrew was among them).  They came to him with a rather insulting question.  They ask him directly if he is the Messiah.  As if to add injury, they finish their question with: “or should we look for another?”
 
The reason for this question goes back to what we have heard from Scripture previously.  Recall the words of St. John the Baptist as he spoke to the Sadducees and Pharisees about the Messiah: “Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.” (Matthew 3:10-12)
 
The Baptist was expecting the Lord to come with authority and power like Elijah, calling down the wrath of God on those who opposed him.  In a breath, the Lord changed everything.  He told St. John’s disciples, quoting Isaiah’s vision, that he was the Messiah, and they did not need to look elsewhere.  The Baptist had just looked at the wrong prophecy.  Justice for the unjust would come later. First, God’s love and the hope for things not seen must be expressed to the poor through his Son, his love for the crippled, the blind and the mute, those seen by others as being punished by God.
 
As if to emphasize his point he turned to the crowd and asked them about St. John.  He asked them what they had gone into the desert expecting. (“What did you go out to the desert to see?”)  This question brings our question into sharp focus: what do we expect of Christ?  Do we go to Mass and come away saying: “I didn’t get much out of that”?  What had we gone to see?  When we do God’s work and behave in ways we know God would approve and no one says “thank you,” or even worse, when you are criticized for it, we must ask: “What did we expect?”  Did we expect angel choirs or loud hosannas for doing as we have been asked to do?
 
The Gospel message is crystal clear today.  The Lord asks us during this, our season of great expectation, what it is we expect.  It is a difficult question for us but one we need to pray on.  On this “Little Easter,” on this “Eighth Day,” we pray that our hope is the hope God gives, not what the world gives.  We also pray for the patience St. James mentions as we see the hope of eternal life dawn at the Nativity of the Lord.
 
Pax
 
In other years on December 14^th: Memorial for Saint John of the Cross, Priest and Doctor or the Church

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “The Prophet Isaiah” by Lorenzo Monaco, 1405-10.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] NAB Footnote on James 5:7ff.

Memorial of Saint Lucy, Virgin and Martyr

Proper readings for the Memorial of St. Lucy
 
Biographical Information about St. Lucy

“St. Lucy”
by Benvenuto Tisi da Garofalo, 1530’s

 
Readings for Saturday of the Second Week of Advent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Sirach 48:1-4, 9-11
 
In those days,
like a fire there appeared the prophet Elijah
whose words were as a flaming furnace.
Their staff of bread he shattered,
in his zeal he reduced them to straits;
By the Lord’s word he shut up the heavens
and three times brought down fire.
How awesome are you, Elijah, in your wondrous deeds!
Whose glory is equal to yours?
You were taken aloft in a whirlwind of fire,
in a chariot with fiery horses.
You were destined, it is written, in time to come
to put an end to wrath before the day of the LORD,
To turn back the hearts of fathers toward their sons,
and to re-establish the tribes of Jacob.
Blessed is he who shall have seen you
and who falls asleep in your friendship.
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Commentary on Sir 48:1-4, 9-11
 
The final nine chapters of Sirach are devoted to praise of the glory of God. The first of these chapters is focused on God in nature, the final chapters to great prophets and leaders of Israel. In this selection, we hear of the prophet Elijah who came with a fiery message. Reference is made to Elijah’s passing (2 Kings 2:1ff). The image of Elijah is the precursor to St. John the Baptist during Advent and echoes his prophetic work.
 
This passage gives specific praise to the prophet Elijah who clearly chastised the Hebrew people, trying to bring them back to the faith. He is one of the great prophets whose miracles attempted to provide proofs that God was with him and to influence the people to repent and return to faithfully following the Law of Moses.
 
CCC: Sir 48:1 696
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Responsorial Psalm: Psalm 80:2ac and 3b, 15-16, 18-19
 
R. (4) Lord, make us turn to you; let us see your face and we shall be saved.
 
O shepherd of Israel, hearken,
From your throne upon the cherubim, shine forth.
Rouse your power.
R. Lord, make us turn to you; let us see your face and we shall be saved.
 
Once again, O LORD of hosts,
look down from heaven, and see;
Take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.
 
May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.
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Commentary on Ps 80:2ac and 3b, 15-16, 18-19
 
The call to the “Shepherd of Israel” is David’s plea for God to hear. This same “Good Shepherd” image is later applied to God’s Only Begotten Son. While this psalm is a lament, or plea for God’s help in time of distress for King David’s armies, we see in the language an indication of the Messiah to come: “May your help be with the man of your right hand, with the son of man whom you yourself made strong.” The psalmist prays for God’s intervention and help, and in return promises faithfulness. He implores the Lord to send the Messiah: “Rouse your power, and come to save us.” This will be the gift that fulfills all hopes: “Then we will no more withdraw from you; give us new life, and we will call upon your name.”
 
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Gospel: Matthew 17:9a, 10-13
 
As they were coming down from the mountain,
the disciples asked Jesus,
“Why do the scribes say that Elijah must come first?”
He said in reply, “Elijah will indeed come and restore all things;
but I tell you that Elijah has already come,
and they did not recognize him but did to him whatever they pleased.
So also will the Son of Man suffer at their hands.”
Then the disciples understood
that he was speaking to them of John the Baptist.
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Commentary on Mt 17:9a, 10-13
 
This Gospel passage is the epilogue to the story of the Transfiguration (Matthew 17:1-8). The disciples ask Jesus: “Why do the scribes say that Elijah must come first?" To which the Lord replies: “but I tell you Elijah has already come, and they did not recognize him.” Here the Lord is referring to St. John the Baptist, who came fulfilling the mission of Elijah. Jesus, titling himself as “Son of Man” indicating his human nature, then indicates that he would also not be recognized as the Messiah, and would suffer at their hands as well.
 
Jesus is helping the disciples understand the prediction from Scripture that before the Messiah comes, Elijah must return to prepare the Hebrews.  This prophecy is fulfilled by John the Baptist, the new Elijah (cf. Malachi 3:23-24 [4]).
 
The way the passage ends can be confusing. Jesus predicts his passion, and it is then that the disciples understand that John, fulfilling the role of Elijah, prepares the way for the Messiah – Christ.
 
“Jesus’ words finally make the apostles understand that ‘Elijah had already come’ in the sense that John the Baptist was the last receptacle of Elijah’s mission and as such, the last and most vital link between the perennial prophetic mission calling Israel to conversion and the Passion and glorification of the Son of man.” [5]
 
CCC: Mt 17:10-13 718
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Reflection:
 
The message for us in Scripture today carries the weight of ancient prophecy behind it.  Yeshua [Jesus, son of Sirach], recalls the prophetic mission of Elijah in the first reading. It is a mission thought by the Sadducees to be completed in preparation for the coming of the Messiah.  When his disciples asked the Lord if the Sadducees were correct, he told them, yes, Elijah must come again before the Messiah will complete his mission.  But he had come, and they did not recognize him.  Here he referred to John the Baptist, described in Scripture as the very image of Elijah.  Also, like Elijah, the Baptist was vociferous in dealing with those who violated the tenets of the faith.  The Sadducees did not make the connection.
 
Then the disciples saw.  They also knew the fate of John the Baptist, executed, and beheaded by King Herod in a fit of drunken lust.  There would be no chariot of fire for the herald of the Son of God, just as there would be no exalted end for Christ himself.  The fireworks are reserved for his return in glory.  The Lord alludes to this as well as he tells his friends: “So also will the Son of Man suffer at their hands.”
 
What message are we given beyond a powerful reminder of how God’s plan from before time was to send his Only Begotten Son so that we might have salvation through him? Clearly one message is expressed by the cliché: “You can’t judge a book by its cover.”  But perhaps that is too passive.  A better understanding would be that we, the modern-day disciples of the Lord, need to be looking carefully for God’s presence in our lives.  We cannot afford to miss the signs that God sends for us.  The big message is this, that we must use a spiritual power of perception to view the world about us.  We must see it with awe and wonder, as God’s salvation is at once part of what he created for us.
 
As Pope Benedict XVI, said in Spe Salvi: “Faith draws the future into the present, so that it is no longer simply a “not yet”. The fact that this future exists changes the present; the present is touched by the future reality, and thus the things of the future spill over into those of the present and those of the present into those of the future.” [6]
 
Our faith, shaped by the past, sees the present, and its future hope redeems us now.
 
Pax

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[1] The picture used today is “St. Lucy” by Benvenuto Tisi da Garofalo, 1530’s.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Note: in many Protestant Bible translations, this citation is Malachi 4:1-5.
[5] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume II (Ignatius Press, San Francisco, CA, © 2003), 572.
[6] Spe Salvi 7.

Feast of Our Lady of Guadalupe

Information about the Feast of Our Lady of Guadalupe
 
Outside the Americas this Feast is an optional memorial and Friday of the Second Week of Advent may be celebrated.

“Our Lady of Guadalupe” (detail)
photograph of the tilma of Juan Diego

Readings for the Feast of Our Lady of Guadalupe [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Zechariah 2:14-17
 
Sing and rejoice, O daughter Zion!
See, I am coming to dwell among you, says the LORD.
Many nations shall join themselves to the LORD on that day,
and they shall be his people,
and he will dwell among you,
and you shall know that the LORD of hosts has sent me to you.
The LORD will possess Judah as his portion in the holy land,
and he will again choose Jerusalem.
Silence, all mankind, in the presence of the LORD!
For he stirs forth from his holy dwelling.
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Commentary on Zec 2:14-17
 
This selection from the Book of the Prophet Zechariah is seen as predicting the coming of the Messiah. It provides a rather unique glimpse at the messianic expectation: He comes to unify and bring security to the faithful. This passage also demonstrates the “true man, true God” essence of the Lord by first saying, “I am coming to dwell among you,” followed by, “Silence, all mankind, in the presence of the Lord! For he stirs forth from his holy dwelling.”
 
CCC: Zec 2:14 722; Zec 2:17 2143
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OR: Revelation 11:19a; 12:1-6a, 10ab
 
God’s temple in heaven was opened,
and the ark of his covenant could be seen in the temple.
 
A great sign appeared in the sky, a woman clothed with the sun,
with the moon under her feet,
and on her head a crown of twelve stars.
She was with child and wailed aloud in pain as she labored to give birth.
Then another sign appeared in the sky;
it was a huge red dragon, with seven heads and ten horns,
and on its heads were seven diadems.
Its tail swept away a third of the stars in the sky
and hurled them down to the earth.
Then the dragon stood before the woman about to give birth,
to devour her child when she gave birth.
She gave birth to a son, a male child,
destined to rule all the nations with an iron rod.
Her child was caught up to God and his throne.
The woman herself fled into the desert
where she had a place prepared by God.
 
Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the Kingdom of our God
and the authority of his Anointed.”
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Commentary on Rev 11:19a; 12:1-6a, 10ab
 
John’s Book of Revelation provides an image of the Blessed Virgin Mary who is Queen of Heaven. In the passage, the eschatological symbolism shows Mary giving birth to her son, Jesus. It also depicts Satan, who, knowing the nature of the Lord, puts forces in motion to destroy the child. This portrayal, with images taken from Genesis, and symbols of the twelve tribes of Israel, shows the Christ being born of Mary, and recalls her flight to Egypt. The dragon (which is the first symbol to be depicted) represents the secular governments at the time, Herod and Rome. The final verse of the passage proclaims Jesus as the Christ, “his Anointed.”
 
CCC: Rv 12 1138
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Responsorial Psalm: Judith 13:18bcde, 19
 
R. (15:9d) You are the highest honor of our race.
 
Blessed are you, daughter, by the Most High God,
above all the women on earth;
and blessed be the LORD God,
the creator of heaven and earth.
R. You are the highest honor of our race.
 
Your deed of hope will never be forgotten
by those who tell of the might of God.
R. You are the highest honor of our race.
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Commentary on Judith 13:18bcde, 19
 
This short hymn in praise of Judith (who at the time of its writing represented the faithful people) is predictive of the blessed role Mary will play in human salvation. In the story immediately preceding these verses Judith offers to sacrifice herself for salvation of the people and is here found praiseworthy for her willingness to do so.
 
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Gospel: Luke 1:26-38
 
The angel Gabriel was sent from God
to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph,
of the house of David,
and the virgin’s name was Mary.
And coming to her, he said,
“Hail, full of grace! The Lord is with you.”
But she was greatly troubled at what was said
and pondered what sort of greeting this might be.
Then the angel said to her,
“Do not be afraid, Mary,
for you have found favor with God.
Behold, you will conceive in your womb and bear a son,
and you shall name him Jesus.
He will be great and will be called Son of the Most High,
and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever,
and of his Kingdom there will be no end.”
But Mary said to the angel,
“How can this be,
since I have no relations with a man?”
And the angel said to her in reply,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you.
Therefore the child to be born
will be called holy, the Son of God.
And behold, Elizabeth, your relative,
has also conceived a son in her old age,
and this is the sixth month for her who was called barren;
for nothing will be impossible for God.”
Mary said, “Behold, I am the handmaid of the Lord.
May it be done to me according to your word.”
Then the angel departed from her.
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Commentary on Lk 1:26-38
 
This passage, from St. Luke’s Gospel, is the story of Mary being informed by the archangel Gabriel that she has been chosen for the great privilege of bearing the Savior of the world. St. Mary graciously accepts this honor, although with very human fear, indicating that her free will is at play. This response makes her obedience to God’s will more powerful. It is proposed that, with this acceptance, Mary entered into a vow of perpetual virginity because of the demands of Isaiah 7:14: “Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel."
 
In St. Luke’s story of the Annunciation, the archangel Gabriel comes to Mary and tells her she will bear a son and name him Jesus (the eternal implication of this statement is made clear in the greeting which presupposes knowledge of Mary’s entire existence). Mary confirms the title “Virgin” as she questions Gabriel saying: “How can this be, since I have no relations with a man?” Even though she does not understand, Mary accepts her role and is told that the Holy Spirit will be the agent of the life within her. She then utters those amazing words: "Behold, I am the handmaid of the Lord. May it be done to me according to your word."
 
This announcement parallels Zechariah’s news about John the Baptist (Luke 1:5-23), also delivered by the archangel Gabriel. This passage clearly identifies Jesus as Son of David and Son of God, thus linking it with the messianic predictions from the Old Testament.
 
CCC: Lk 1:26-38 497, 706, 723, 2571; Lk 1:26-27 488; Lk 1:26 332; Lk 1:28-37 494; Lk 1:28 490, 491; Lk 1:31 430, 2812; Lk 1:32-33 709; Lk 1:32 559; Lk 1:34 484, 497, 505; Lk 1:35 437, 484, 486, 697; Lk 1:37-38 494; Lk 1:37 148, 269, 273, 276; Lk 1:38 64, 148, 510, 2617, 2677, 2827, 2856
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OR: Luke 1:39-47
 
Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary’s greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Most blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”
 
And Mary said:
 
“My soul proclaims the greatness of the Lord;
my spirit rejoices in God my savior.”
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Commentary on Lk 1:39-47
 
The story of Mary’s meeting with Elizabeth following the annunciation by Gabriel that she would carry the Son of God proclaims the coming of the Lord and the faith of Mary before the nativity event. We note that Elizabeth is first to identify Jesus as Lord as she says, “And how does this happen to me, that the mother of my Lord should come to me?” She not only professes the identity of the infant but foreshadows Mary’s leadership standing, elevating the stature of her much younger cousin with reverence. Elizabeth continues her praise of Mary by establishing that Mary’s faith had allowed her to accept the incredible role God had offered her.
 
In response, we hear Mary’s humility as she begins with the opening verse of the Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.”
 
CCC: Lk 1:41 523, 717, 2676; Lk 1:43 448, 495, 2677; Lk 1:45 148, 2676; Lk 1:46-55 722, 2619, 2675; Lk 1:46-49 2097
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Reflection:
 
The Feast of Our Lady of Guadalupe gives us the opportunity once more to prayerfully consider the role of Mary, the Mother of God, in Christ’s, her son’s, mission. We recall the story of how she appeared to Juan Diego as he reached the base of the hill known as Tepeyac that first time. We see in her the apostolate to which we are all called. She points steadfastly to her son, infusing those who hear her voice with the love of God.
 
One of the more striking facts about the image of Our Lady of Guadalupe is that she is pregnant in the image.  She, who is filled with grace, is depicted carrying our Lord in her womb.  Like those of us who are faith-filled, she contains Christ and will bring him to the world.  We are called to do the same.
 
In this Advent season, when Scripture so urgently points us to the kingdom of God, the kingdom to come (“Thy kingdom come”), the first saint, the Queen of Heaven, points the way to that end. She is not only the herald of things to come but provides us with an attitude of humility and obedience to God’s will that opens the door to our own possibilities as servants of Christ.
 
In the second Gospel option, we hear Mary respond to the praise of Elizabeth who says what we feel: “Mary you are so full of grace, so exalted among all humanity. How can we even come to you?” And how does the Mother of God respond as her elder holds her up and places her above all humanity? She begins with an abject and profound statement of love and faith in God. She fairly sings her tremendous love for Him “My soul proclaims (magnifies) the greatness of the Lord” Her very being is dedicated to the Father: “My spirit rejoices in God my savior.”
 
She refuses the crown on earth, but instead professes her obedience to the one God and to his will: that she will be the vessel of his greatest gift. Perhaps it is because she was free from original sin that she could so perfectly respond to God and later to her cousin. Whatever the reason, she is the model of faith to which we all subscribe and attempt to emulate. We thank God for placing her active witness among us, a constant reminder of the great love her son has for us. She faithfully points us to the advent of our Lord, and we pray that our response to him when he comes again will be as faithful as the one we see in his mother.
 
Pax.
 

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[1] The picture used today is “Our Lady of Guadalupe” (detail) photograph of the tilma of Juan Diego.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Thursday of the Second Week of Advent

Optional Memorial for Saint Damasus I, Pope
 
Proper readings for the Memorial of St. Damasus I
 
Biographical Information about St. Damasus I

“St John the Baptist in the Prison”
by Juan Fernández de Navarrete,1565-70

 
Readings for Thursday of the Second Week of Advent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Isaiah 41:13-20
 
I am the LORD, your God,
who grasp your right hand;
It is I who say to you, “Fear not,
I will help you.”
Fear not, O worm Jacob,
O maggot Israel;
I will help you, says the LORD;
your redeemer is the Holy One of Israel.
I will make of you a threshing sledge,
sharp, new, and double-edged,
To thresh the mountains and crush them,
to make the hills like chaff.
When you winnow them, the wind shall carry them off
and the storm shall scatter them.
But you shall rejoice in the LORD,
and glory in the Holy One of Israel.
The afflicted and the needy seek water in vain,
their tongues are parched with thirst.
I, the LORD, will answer them;
I, the God of Israel, will not forsake them.
I will open up rivers on the bare heights,
and fountains in the broad valleys;
I will turn the desert into a marshland,
and the dry ground into springs of water.
I will plant in the desert the cedar,
acacia, myrtle, and olive;
I will set in the wasteland the cypress,
together with the plane tree and the pine,
That all may see and know,
observe and understand,
That the hand of the LORD has done this,
the Holy One of Israel has created it.
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Commentary on Is 41:13-20
 
In this selection from the Book of Isaiah (now in the section called Deutero-Isaiah), we find part of the Hymn of Cyrus, Champion of Justice. (Cyrus the Great was the King of Persia who conquered the region around 546 B.C.) “The Lord puts the nations and their gods on trial, questioning them and challenging them to produce evidence of their ability to shape the course of history. Predictably, no such evidence is forthcoming; only the God of Israel, who manages earthly powers and rulers as instruments of his will, controls the direction of world events.” [4]
 
In the first part of this selection, the oracle speaks in metaphor of God’s tenderness and love for his people, calling himself the redeemer of Israel. He will make the nation strong (conquerors will break upon them like the harvest against the threshing sledge). In the second section, God sings his hopes and plans for Israel. He will answer their call at need and will not forsake them.
 
Isaiah uses the harvest image to proclaim a victory of the Lord over those who oppose him. He once again reminds us that the Lord cares for the poor and those without hope. The Lord assures us that all that is and will be is created by God.
 
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Responsorial Psalm: Psalm 145:1 and 9, 10-11, 12-13ab
 
R. (8) The Lord is gracious and merciful; slow to anger, and of great kindness.
 
I will extol you, O my God and King,
and I will bless your name forever and ever.
The LORD is good to all
and compassionate toward all his works.
R. The Lord is gracious and merciful; slow to anger, and of great kindness.
 
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. The Lord is gracious and merciful; slow to anger, and of great kindness.
 
Let them make known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. The Lord is gracious and merciful; slow to anger, and of great kindness.
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Commentary on: Ps 145:1 and 9, 10-11, 12-13ab
 
Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form – each verse beginning with a successive letter of the Hebrew alphabet) are loosely assembled, giving praise to God for his mercy and compassion, and giving thanks for his creation and redemption. It looks forward to the coming of the kingdom of God. God, says the psalmist, rules all things for all time.
 
CCC: Ps 145:9 295, 342
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Gospel: Matthew 11:11-15
 
Jesus said to the crowds:
“Amen, I say to you,
among those born of women
there has been none greater than John the Baptist;
yet the least in the Kingdom of heaven is greater than he.
From the days of John the Baptist until now,
the Kingdom of heaven suffers violence,
and the violent are taking it by force.
All the prophets and the law prophesied up to the time of John.
And if you are willing to accept it,
he is Elijah, the one who is to come.
Whoever has ears ought to hear.”
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Commentary on Mt 11:11-15
 
St. John the Baptist is in prison. His path foreshadows the Lord’s own as he awaits his fate at the hands of Herod. John's disciples have come to Jesus asking about his identity and are satisfied. Jesus now speaks of the Voice (an early Christian metaphor for St. John the Baptist).
 
We recall the earlier description St. Matthew gives of St. John the Baptist in Matthew 3:4 ff. His description matched that of the one given of Elijah, who was anticipated to return at the time when the Messiah was to come. That image is used again in this passage as Jesus tells the people that, as great as St. John is (a greatness that comes from John’s role of proclaiming the coming of the Messiah and exhorting the people to repentance and acceptance of God’s rule in their lives), those who hear and accept the message of the kingdom of God will be exalted in heaven, a greater heavenly reward.
 
CCC: Mt 11:13-14 719; Mt 11:13 523
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Reflection:
 
We get a glimpse of something rather incredible in the Gospel today.  We are told that one of the greatest of the saints, Jesus’ cousin – St. John the Baptist – in the midst of his great mission, was of lower status than the lowliest soul in the kingdom of God.
 
Think of it!  St. John comes as a great prophet – the Voice that announces the arrival of the Messiah – yet Jesus tells us: “the least in the Kingdom of heaven is greater than he.”  That is what we look forward to, once we are purified and stand with that incredible host, eternal life in the kingdom of God.  We hope to be part of that multitude rejoicing with the Lord – greater than St. John was on earth.
 
That should give us a serious jolt as we order our priorities.  If we needed another reminder that building up our spiritual wealth is more important than material goods, this is it.  What we prepare for in this Advent season is not just the nativity of the Lord, but the time when Jesus comes again. At that time, we will be evaluated based upon how we have lived our lives, what we have focused on in our lives here. 
 
Jesus, in this same Gospel passage, alludes to as much as he tells the people that St. John came to prepare his way as the prophecy said: Elijah returned in the person of St. John. The Messiah arrived in the person of Jesus Christ, and he will come again.
 
As we prepare for the coming celebration, let us use this exhortation as a reminder that the gifts the Lord cherishes are pure hearts, and minds directed to him in prayer and praise.  We build our spiritual treasure in this season with the great hope that one day we will join “the least in the kingdom of heaven.”
 
Pax

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[1] S.S. Commemoratio
[2] The picture is “St John the Baptist in the Prison” by Juan Fernández de Navarrete,1565-70.
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Ignatius Catholic Study Bible, Isaiah (Ignatius Press, San Francisco, CA. © 2019), 72.