Second Sunday of Advent
Lectionary: 6
Lectionary: 6
Jerusalem, take off
your robe of mourning and misery;
put on the splendor of glory from God forever:
wrapped in the cloak of justice from God,
bear on your head the mitre
that displays the glory of the eternal name.
For God will show all the earth your splendor:
you will be named by God forever
the peace of justice, the glory of God’s worship.
Up, Jerusalem! stand upon the heights;
look to the east and see your children
gathered from the east and the west
at the word of the Holy One,
rejoicing that they are remembered by God.
Led away on foot by their enemies they left you:
but God will bring them back to you
borne aloft in glory as on royal thrones.
For God has commanded
that every lofty mountain be made low,
and that the age-old depths and gorges
be filled to level ground,
that Israel may advance secure in the glory of God.
The forests and every fragrant kind of tree
have overshadowed Israel at God’s command;
for God is leading Israel in joy
by the light of his glory,
with his mercy and justice for company.
put on the splendor of glory from God forever:
wrapped in the cloak of justice from God,
bear on your head the mitre
that displays the glory of the eternal name.
For God will show all the earth your splendor:
you will be named by God forever
the peace of justice, the glory of God’s worship.
Up, Jerusalem! stand upon the heights;
look to the east and see your children
gathered from the east and the west
at the word of the Holy One,
rejoicing that they are remembered by God.
Led away on foot by their enemies they left you:
but God will bring them back to you
borne aloft in glory as on royal thrones.
For God has commanded
that every lofty mountain be made low,
and that the age-old depths and gorges
be filled to level ground,
that Israel may advance secure in the glory of God.
The forests and every fragrant kind of tree
have overshadowed Israel at God’s command;
for God is leading Israel in joy
by the light of his glory,
with his mercy and justice for company.
R. (3) The Lord has done great things for us; we are
filled with joy.
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Then they said among the nations,
“The LORD has done great things for them.”
The LORD has done great things for us;
we are glad indeed.
R. The Lord has done great things for us; we are filled with joy.
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those who sow in tears
shall reap rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. The Lord has done great things for us; we are filled with joy.
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Then they said among the nations,
“The LORD has done great things for them.”
The LORD has done great things for us;
we are glad indeed.
R. The Lord has done great things for us; we are filled with joy.
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those who sow in tears
shall reap rejoicing.
R. The Lord has done great things for us; we are filled with joy.
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. The Lord has done great things for us; we are filled with joy.
Brothers and
sisters:
I pray always with joy in my every prayer for all of you,
because of your partnership for the gospel
from the first day until now.
I am confident of this,
that the one who began a good work in you
will continue to complete it
until the day of Christ Jesus.
God is my witness,
how I long for all of you with the affection of Christ Jesus.
And this is my prayer:
that your love may increase ever more and more
in knowledge and every kind of perception,
to discern what is of value,
so that you may be pure and blameless for the day of Christ,
filled with the fruit of righteousness
that comes through Jesus Christ
for the glory and praise of God.
I pray always with joy in my every prayer for all of you,
because of your partnership for the gospel
from the first day until now.
I am confident of this,
that the one who began a good work in you
will continue to complete it
until the day of Christ Jesus.
God is my witness,
how I long for all of you with the affection of Christ Jesus.
And this is my prayer:
that your love may increase ever more and more
in knowledge and every kind of perception,
to discern what is of value,
so that you may be pure and blameless for the day of Christ,
filled with the fruit of righteousness
that comes through Jesus Christ
for the glory and praise of God.
R. Alleluia, alleluia.
Prepare the way of the Lord, make straight his paths:
all flesh shall see the salvation of God.
R. Alleluia, alleluia.
Prepare the way of the Lord, make straight his paths:
all flesh shall see the salvation of God.
R. Alleluia, alleluia.
In the fifteenth
year of the reign of Tiberius Caesar,
when Pontius Pilate was governor of Judea,
and Herod was tetrarch of Galilee,
and his brother Philip tetrarch of the region
of Ituraea and Trachonitis,
and Lysanias was tetrarch of Abilene,
during the high priesthood of Annas and Caiaphas,
the word of God came to John the son of Zechariah in the desert.
John went throughout the whole region of the Jordan,
proclaiming a baptism of repentance for the forgiveness of sins,
as it is written in the book of the words of the prophet Isaiah:
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.”
when Pontius Pilate was governor of Judea,
and Herod was tetrarch of Galilee,
and his brother Philip tetrarch of the region
of Ituraea and Trachonitis,
and Lysanias was tetrarch of Abilene,
during the high priesthood of Annas and Caiaphas,
the word of God came to John the son of Zechariah in the desert.
John went throughout the whole region of the Jordan,
proclaiming a baptism of repentance for the forgiveness of sins,
as it is written in the book of the words of the prophet Isaiah:
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.”
2nd Sunday in Advent – Cycle C
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
Introduction
Advent is really a season in two parts, with the first two weeks
concerned with the Lord’s coming as Judge of all at the end of time and the
second two weeks serving as the proximate preparation for His coming in the
flesh. Our activities, like the Church’s readings, should reflect this dual
character.
The Old Testament readings of Advent set the mood and theme each
week. As we hear these readings, we need to look at our own dreams and
expectations. How do we express them? The prophets of the Old Testament used
beautiful poetic expressions, such as the lamb lying at peace with the lion,
swords being beaten into plowshares, and the great banquet to come that will be
presided over by the Lord. What poetic and symbolic expressions would we use to
describe the age that is to come when we will know the Lord fully? What does
the “Day of the Lord” mean for us? Can we identify with the dreams of the
prophets? Advent is a season of anticipation.
1st Reading - Baruch 5:1-9
This reading from the book of Baruch (which constitutes the
entire fifth chapter) is similar to last week’s reading from Zechariah. All the
valleys will be raised and the mountains lowered “so that Israel may walk
safely in the glory of God” (Baruch 5:7). This is powerful poetry that provides
us with images of the perfect day of the Lord. The Lord will provide His people
with a smooth highway leading them back to their own land from the Babylonian
captivity.
5:1 Jerusalem, take off your robe of mourning and misery; put
on the splendor of glory from God forever:
Jerusalem removes her mourning garment (Baruch 4:20) and clothes
herself in the garment of light that emanates from her Lord, who is presented
as the sun rising in the east. This garment is described in the following
verse.
2 Wrapped in the cloak of justice from God,
The guarantee of the sum of harmony, security, and prosperity
bear on your head the mitre that displays the glory of the
eternal name. 3 For God will show all the earth your
splendor: 4 you will be named by God forever the peace of
justice, the glory of God’s worship. 5 Up, Jerusalem!
stand upon the heights; look to the east
The direction in which the sun rises
and see your children gathered from the east and the west at the
word of the Holy One, rejoicing that they are remembered by God. 6 Led
away on foot by their enemies they left you: but God will bring them back to
you borne aloft in glory as on royal thrones.
See Isaiah 49:22. The other nations now subject to Israel carry
the Jewish communities dispersed outside Palestine home on portable thrones.
7 For God has commanded that
every lofty mountain be made low, And that the age-old depths and gorges be
filled to level ground, that Israel may advance secure
As in Isaiah 40:3-4, a road is leveled through the desert for
the most direct march to Jerusalem.
in the glory of God.
The glory and splendor belong to the returning dispersed Jewish
communities which reflect the light of the divine presence. Only God controls
the sun, can appear in it for the exiles, and can lead them home basking in its
light.
8 The forests and every
fragrant kind of tree have overshadowed Israel at God’s command;
As in Isaiah 41:18-19 the Arabian Desert by a miracle receives
abundant rain, and the road home is adorned with miraculously fast-growing
trees that require such rain. The fact that dry ground is rained on for the
first time makes these rains the first fall rains. This suggests that the feast
for which the dispersion returns is Tabernacles, though in fact the first rains
normally come after Tabernacles.
9 For God is leading Israel
in joy by the light of his glory, with his mercy and justice for company.
These Divine attributes are portrayed as attendants of the Lord
– angels.
2nd Reading - Philippians 1:4-6, 8-11
Saint Paul writes to the people of Philippi with the same
concern that we heard expressed in last week’s second reading. The people must
always be ready for “the Day of Christ” which can come at any time. If we are
to be true to the Advent season we must emphasize the second coming of Christ
before we move to the first coming in Bethlehem.
4 [I] pray always with joy
Joy is the underlying theme throughout Philippians.
in my every prayer for all of you, 5 because
of your partnership for the gospel from the first day until now.
The Philippians have had a share in the gospel through their
conversion, their support of Paul, and their own costly witness to the
truth.
“I both glorify God and offer prayers for you. The fact that you
are already advancing in excellence does not prevent my praying further for
you.” [Saint John Chrysostom (A.D. 398-404), Homilies on the Epistle to
the Philippians, 2,1,4]
6 I am confident of this, that the one who began a good work
in you will continue to complete it until the day of Christ Jesus.
The parousia. When His task of subduing the world to God’s glory
(Philippians 3:21) is complete, Christ will appear in glory to hand over the
kingdom to the Father (1 Corinthians 15:24-28.)
8 For God is my witness, how I long for all of
you with the affection of Christ Jesus.
The Greek word splanchna, translated as “affection”
denotes the inward organs (heart, lungs, liver) seen as the seat of deepest
emotion (hence the saying “gut feeling”).
9 And this is my prayer: that your love may
increase ever more and more in knowledge and every kind of perception, 10 to
discern what is of value, so that you may be pure and blameless for the day of
Christ, 11 filled with the fruit of righteousness that
comes through Jesus Christ for the glory and praise of God.
Righteousness for St. Paul is the right standing with God at the
end times. Christian ethical life is the fruit of this relationship with God.
“Enjoy these gifts! Keep your faith uncontaminated! Present the
fruit of righteousness to God, so that God will be celebrated by all.”
[Theodoret of Cyr (ca. A.D. 450), On Ephesians, 1,11]
Gospel - Luke 3:1-6
John the Baptist is a key symbol of Advent preparation. The
prophet Isaiah is quoted
to show how John is preparing the people for Christ’s coming.
When the Jews were held captive in Babylon, they built roads for their captors.
A day would come, Isaiah wrote, when they would build a highway for their God
to prepare the way for His coming. Valleys would be filled in, and hills would
be lowered for the “king’s highway.” In a similar fashion, the Church says
today, John the Baptist is calling on us to prepare a road so that Christ can
come.
3:1 In the fifteenth year of the reign of Tiberius
Caesar,
The 15th year of Tiberius Caesar seems to be
August/September A.D. 28-29.
when Pontius Pilate was governor of Judea,
Pontius Pilate was prefect of Judea in A.D. 26-36.
and Herod was tetrarch of Galilee, and his brother Philip tetrarch
of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of
Abilene,
Herod, Philip and Lysanias were sons of Herod the Great. Even
the power of someone as mighty as Herod the Great came to an end with his
death, as the Romans carved up his kingdom and gave it to his sons. Herod here
is Herod Antipas (4 B.C.-A.D. 39). Luke will have much to say about him in his
Gospel, none of it good. Neither John nor Jesus fares well at Herod’s hands.
2 during the high priesthood of Annas
High priest from A.D. 6-15
and Caiaphas,
Caiaphas was the son-in-law of Annas and high priest A.D. 18-37.
These men held authority only because Rome so willed it. The high priests
rejected John’s baptism.
the word of God came to John the son of Zechariah in the
desert.
Luke frequently associates desert with John. If the Quamranites
lived in the desert awaiting God’s deliverance, the fact that John also
exercises his ministry in the desert may be an instance of Quamran influence on
John.
3 He went throughout (the) whole region
Unlike the John the Baptist described in Mark, Luke’s John the
Baptist is an itinerant preacher.
of the Jordan,
Although one needs water for baptism, this factor does not
necessarily explain the selection of the Jordan River. Is there a historical
tradition here that John’s baptism was associated with a covenant renewal
before people passed over the Jordan into the “Promised land”?
proclaiming a baptism of repentance
A turning from sin and turning over a new leaf of model
behavior.
for the forgiveness of sins,
The imagery here stems from the cancellation of economic debts
and release from slavery or imprisonment (see Luke 5:31-32). Repentance and
forgiveness of sins are Luke’s treasured ways of detailing what Jesus the
Christ has achieved for humanity.
4 as it is written in the book of the words of the prophet
Isaiah:
Quotes Isaiah 40:3-5. What John is about is in fulfillment of
God’s promise of a new exodus, which will be from the exile of death and sin
and will be accomplished by Jesus, whose way John prepares. It should be noted
that the Quamranites applied Isaiah 40:3 to themselves as they prepared the
Lord’s way by living in the desert, by studying the Law, and by separating
themselves from outsiders.
“A voice of one crying out in the desert: ‘Prepare the way of
the Lord, make straight his paths. 5 Every valley shall be
filled and every mountain and hill shall be made low. The winding roads shall
be made straight, and the rough ways made smooth, 6 and
all flesh shall see the salvation of God.’
This may be seen as a metaphorical reference to radical changes
in a person’s lifestyle.
Meditation: "The word of God came to John"
Do you recognize the voice of the Lord speaking to you when you
listen to the word of God in Scripture? Luke the evangelist tells us that the
"word of God came to John in the wilderness" (Luke 3:2). Who was John
the Baptist and what is the significance of the word which he received and
delivered to the people of his day? Luke tells us that John was the son of
Zechariah, a priest who served in the temple at Jerusalem. John stood at a
pivotal juncture in the history of God's dealing with his people. He bridged
the Old and New Testaments, also known as the Old and New Covenants which God
made with his people.
John was filled and led by the Spirit
John's prophetic calling and mission preceded his conception and birth. The angel had announced to Zechariah that his barren wife will conceive a son, and "you shall call his name John," and "he will be filled with the Holy Spirit even from his mother's womb" (Luke 1:13,15). When John received his name shortly after birth, his father prophesied that he would be "called the prophet of the Most High who will go before the Lord to prepare his ways" (Luke 1:76). John was called to be a prophet, a spokesman for God.
John's prophetic calling and mission preceded his conception and birth. The angel had announced to Zechariah that his barren wife will conceive a son, and "you shall call his name John," and "he will be filled with the Holy Spirit even from his mother's womb" (Luke 1:13,15). When John received his name shortly after birth, his father prophesied that he would be "called the prophet of the Most High who will go before the Lord to prepare his ways" (Luke 1:76). John was called to be a prophet, a spokesman for God.
In dramatic fashion Luke tells us when John appeared on the
world scene. Luke lists a few of the key reigning rulers in John's era,
including Tiberius Caesar of Rome (Luke 3:1). These rulers pale in reference to
the man who now stood at the door of a new era of grace and salvation for the
world. John's mission was to prepare the way for God's Anointed King who would
come to establish God's rule above all other kings and authorities. Luke
emphasizes the universal call of the Gospel to all peoples without distinction.
He quotes from the prophet Isaiah that "all flesh shall see the salvation
of God" (Isaiah 40:5; 52:10).
John was a servant of God's Word
How did John prepare for the coming of the Anointed (Messiah) King and Savior of the world? Luke tells us that "the word of God came to John" when he was dwelling in the wilderness of Judea (Luke 3:2). John was called from an early age to devote himself to prayer and to the word of God. John not only took the Scriptures to heart, he molded his life according to them, and made himself a servant of the Word of God. John was led by the Spirit into a barren and lonely place away from the noise and distractions of everyday life. There God taught John in the solitude of the desert and prepared him for a prophetic ministry that would turn the hearts of his people to receive their long-awaited Messiah.
How did John prepare for the coming of the Anointed (Messiah) King and Savior of the world? Luke tells us that "the word of God came to John" when he was dwelling in the wilderness of Judea (Luke 3:2). John was called from an early age to devote himself to prayer and to the word of God. John not only took the Scriptures to heart, he molded his life according to them, and made himself a servant of the Word of God. John was led by the Spirit into a barren and lonely place away from the noise and distractions of everyday life. There God taught John in the solitude of the desert and prepared him for a prophetic ministry that would turn the hearts of his people to receive their long-awaited Messiah.
In the ancient world when a king decided to tour his kingdom, he
first sent his courier ahead to prepare the way. John is the courier and great
herald of the Messiah King who proclaims to all the peoples that the impending
reign of God is now very close at hand. Isaiah had long ago prophesied the role
of the Forerunner of the Messiah (Isaiah 40:3-5). John undoubtedly took this
word to heart as he searched the Scriptures and reflected on the word of God in
the wilderness. When John began his public ministry he traveled throughout the
region of Judea and preached a "baptism of repentance for the forgiveness
of sins" (Luke 3:3).
Do you allow God's Word to transform your life?
How can we, like John the Baptist, prepare ourselves for the coming of Jesus Christ - today and everyday and when he comes again to bring us fully into his everlasting kingdom? John the Baptist tells us that the first step is conversion and repentance (Matthew 3:2; Luke 3:7). Conversion involves receiving God's word into our heart and mind and allowing his Word to change our attitudes and wrong ways of thinking and judging. Repentance is the deliberate turning away from sin (wrong-doing) and turning to God to receive his pardon, healing, and strength to do what is good and reject what is wrong.
How can we, like John the Baptist, prepare ourselves for the coming of Jesus Christ - today and everyday and when he comes again to bring us fully into his everlasting kingdom? John the Baptist tells us that the first step is conversion and repentance (Matthew 3:2; Luke 3:7). Conversion involves receiving God's word into our heart and mind and allowing his Word to change our attitudes and wrong ways of thinking and judging. Repentance is the deliberate turning away from sin (wrong-doing) and turning to God to receive his pardon, healing, and strength to do what is good and reject what is wrong.
John saw from a distance what Jesus the Messiah would accomplish
through his death and resurrection - pardon for our sins, healing and
restoration, and eternal life for all who would believe in the Lord Jesus. Are
you hungry for the Word of God and do you allow God's word to transform the way
you think, speak, and live your life?
"Lord Jesus, you are the Word of God and the Savior of the
world. Help me to receive your Word with expectant faith, and to live it with
confident hope, and to proclaim it joyfully with love and boldness to all I
meet."
SECOND SUNDAY IN ADVENT
SUNDAY, DECEMBER 6, LUKE 3:1-6
(Baruch 5:1-9; Psalm 126; Philippians 1:4-6, 8-11)
SUNDAY, DECEMBER 6, LUKE 3:1-6
(Baruch 5:1-9; Psalm 126; Philippians 1:4-6, 8-11)
KEY VERSE: "All flesh shall see the salvation of God" (v 6).
TO KNOW: On the Second and Third Sundays of Advent we hear the proclamation of John the Baptist. He is one of the key figures in Advent because his urgent message sums up what the season is about: a time to prepare our hearts and minds to accept the gospel that Jesus offers and to carry it out in our daily lives. Luke situated the beginning of Jesus' ministry within the political and religious history of Palestine. He noted that it was the fifteenth year of the reign of the Roman emperor Tiberius Caesar (27-29 C.E.), the second of the Roman emperors, and the successor of Augustus. Pontius Pilate was the Roman governor of Judea, Herod Antipas ruled Galilee and Perea, and Caiaphas served as high priest. During this time, God called John the Baptist to announce the coming of God's anointed one. God did not call John to be a prophet in a temple or in a palace, but in the desert. John preached a baptism of repentance for the forgiveness of sins in preparation for the imminent reign of God. Luke quoted the prophet Isaiah to show the fulfillment of God's promises in the scriptures: "A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths" (Is 40:3).
TO LOVE: As you light the Second Candle of Advent pray for someone in your family who needs to hear the gospel.
TO SERVE: Lord Jesus, help me to prepare a place for you in my heart.
Hanukkah Begins at
Sunset
Hanukkah starts on the Hebrew calendar date of 25 Kislev, and lasts for eight days. Hanukkah is a minor feast, but it is nonetheless an opportunity to celebrate Jewish heritage and history. Many people think of Hanukkah as "the Jewish Christmas," but the two holidays have nothing to do with each other, except that they're celebrated at roughly the same time of year. The Hanukkah story involves a group of warriors led by Judas Maccabeus. In 164 BC they drove the Syrians out of Israel and reclaimed and purified the temple, which had been desecrated. According to a story in the Talmud, when the Maccabees retook the Temple, they found only enough oil to light the menorah (the eight branched candelabrum) for one night. Miraculously, the oil lasted for eight nights. The Temple was rededicated, and the Jews celebrated the miracle with an eight-day festival (1 Mc 4:36-59).
Like all Jewish holidays, Hanukkah ("dedication") begins at sundown, when the first candle of the nine-branch candelabrum is lit by the shamash, or service candle, at the center of the menorah. Prayers are said each night during the lighting until all eight candles are lit. Families sing songs, play games and open gifts, which may add to the impression that it's the Jewish version of Christmas. Families eat latkes (potato pancakes) fried in oil to commemorate the "miracle;" jelly-filled doughnuts to remind them of God's sweetness, and dairy foods such as cheese and cream. They gather with family and friends in the warmth of the light shed by the menorah, just as their ancestors did long ago.
Sunday 6 December 2015
Baruch
5:1-9. The Lord has done great things for us; we are filled with joy—Ps
125(126). Philippians 1:4-6, 8-11. Luke 3:1-6. [St Nicholas].
We had a
lovely ritual in Advent when we were kids.
We had a
plastic nativity set that we would march around the lounge room. We would light
the candles on the advent wreath and sing Away in a Manger. The night of the
vigil, our little Jesus would then come out from behind the Christmas tree,
along with the presents.
These
memories are of a simpler time.
December
can be a stressful month. Many of us find this time of the year the most
difficult as we prepare to take time off, to finish up. This reading from
Luke’s Gospel speaks of John the Baptist, and harks back to the prophesy from
Isaiah, which announces the coming of Christ. The words of this passage are
stunning.
Today, my
prayer is that we might take a moment to consider that for which we truly
prepare, and that while we tie up the loose ends at our job, bake biscuits,
write cards or wrap presents, perhaps we might anticipate too the true gift of
Christmas.
MINUTE MEDITATIONS
|
Woman of Action
|
Mary, woman of action, obtain that our hands and feet move “with
haste” toward others, to bring them the charity and love of your Son Jesus, to
bring the light of the Gospel to the world, as you did. –Pope Francis
December
6
St. Nicholas
(d. 350?)
St. Nicholas
(d. 350?)
The absence of the “hard facts” of history is not necessarily an
obstacle to the popularity of saints, as the devotion to St. Nicholas shows.
Both the Eastern and Western Churches honor him, and it is claimed that after
the Blessed Virgin, he is the saint most pictured by Christian artists. And
yet, historically, we can pinpoint only the fact that Nicholas was the
fourth-century bishop of Myra, a city in Lycia, a province of Asia Minor.
As with many of the saints, however, we are able to capture the
relationship which Nicholas had with God through the admiration which
Christians have had for him—an admiration expressed in the colorful stories
which have been told and retold through the centuries.
Perhaps the best-known story about Nicholas concerns his charity
toward a poor man who was unable to provide dowries for his three daughters of
marriageable age. Rather than see them forced into prostitution, Nicholas
secretly tossed a bag of gold through the poor man’s window on three separate
occasions, thus enabling the daughters to be married. Over the centuries, this
particular legend evolved into the custom of gift-giving on the saint’s feast.
In the English-speaking countries, St. Nicholas became, by a twist of the
tongue, Santa Claus—further expanding the example of generosity portrayed by
this holy bishop.
Comment:
The critical eye of modern history makes us take a deeper look at the legends surrounding St. Nicholas. But perhaps we can utilize the lesson taught by his legendary charity, look deeper at our approach to material goods in the Christmas season and seek ways to extend our sharing to those in real need.
The critical eye of modern history makes us take a deeper look at the legends surrounding St. Nicholas. But perhaps we can utilize the lesson taught by his legendary charity, look deeper at our approach to material goods in the Christmas season and seek ways to extend our sharing to those in real need.
Quote:
“In order to be able to consult more suitably the welfare of the faithful according to the condition of each one, a bishop should strive to become duly acquainted with their needs in the social circumstances in which they live.... He should manifest his concern for all, no matter what their age, condition, or nationality, be they natives, strangers, or foreigners” (Vatican II, Decree on the Bishops' Pastoral Office, 16).
“In order to be able to consult more suitably the welfare of the faithful according to the condition of each one, a bishop should strive to become duly acquainted with their needs in the social circumstances in which they live.... He should manifest his concern for all, no matter what their age, condition, or nationality, be they natives, strangers, or foreigners” (Vatican II, Decree on the Bishops' Pastoral Office, 16).
Patron Saint of:
Bakers
Brewers
Brides
Children
Greece
Grooms
Merchants
Pawnbrokers
Russia
Travelers
Bakers
Brewers
Brides
Children
Greece
Grooms
Merchants
Pawnbrokers
Russia
Travelers
LECTIO DIVINA:
2ND SUNDAY OF ADVENT (C)
Lectio:
Sunday, December 6, 2015
John the Baptist’s preaching
Prepare for God’s coming
Luke 3:1-6
Prepare for God’s coming
Luke 3:1-6
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The Gospel text of the second Sunday of Advent speaks us of John
the Baptist, prophet, in the desert preparing the way for the Lord. For
centuries, people were living in expectation of the coming of the Messiah, and
the ever more burdensome Roman occupation increased the desire for the coming
of the Liberator, the Saviour. The presence of John in the desert was a sign
that God was once more visiting his people. Redemption was close at hand!
Luke is careful to place the coming of John the Baptist within the socio-political and religious context of the time. On the socio-political level, Pilate was governor of Judea, Herod governor of Galilee, and Annas and Caiaphas were the high priests. Then, using a biblical text, Luke places John within the religious context of God’s plan and says that he came to prepare the realization of the secular hopes of the Messiah’s coming.
Luke is careful to place the coming of John the Baptist within the socio-political and religious context of the time. On the socio-political level, Pilate was governor of Judea, Herod governor of Galilee, and Annas and Caiaphas were the high priests. Then, using a biblical text, Luke places John within the religious context of God’s plan and says that he came to prepare the realization of the secular hopes of the Messiah’s coming.
b) A division of the text to help with the reading:
Luke 3:1-2: Placing John’s action in time and space
Luke 3:3: A summary of John’s political activities
Luke 3:4-6: Biblical light shed on John’s activities
Luke 3:3: A summary of John’s political activities
Luke 3:4-6: Biblical light shed on John’s activities
c) Text:
1 In the fifteenth year of Tiberius Caesar's reign, when Pontius
Pilate was governor of Judaea, Herod tetrarch of Galilee, his brother Philip
tetrarch of the territories of Ituraea and Trachonitis, Lysanias tetrarch of
Abilene, 2 and while the high-priesthood was held by Annas and Caiaphas, the
word of God came to John the son of Zechariah, in the desert.
3 He went through the whole Jordan area proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the sayings of Isaiah the prophet:
A voice of one that cries in the desert:
Prepare a way for the Lord,
make his paths straight!
5 Let every valley be filled in,
every mountain and hill be levelled,
winding ways be straightened
and rough roads made smooth,
6 and all humanity will see the salvation of God.
3 He went through the whole Jordan area proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the sayings of Isaiah the prophet:
A voice of one that cries in the desert:
Prepare a way for the Lord,
make his paths straight!
5 Let every valley be filled in,
every mountain and hill be levelled,
winding ways be straightened
and rough roads made smooth,
6 and all humanity will see the salvation of God.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in this text? Why?
b) Where and when does John come on the scene? What is the significance of this specifying of the time and place?
c) What is the significance of the biblical references for an understanding of John’s activities?
d) Desert, way, paths, valley, mountain, hill, winding ways, rough roads: what is the significance of these images to better understand Jesus’ activities?
e) What is this text’s message for us today?
b) Where and when does John come on the scene? What is the significance of this specifying of the time and place?
c) What is the significance of the biblical references for an understanding of John’s activities?
d) Desert, way, paths, valley, mountain, hill, winding ways, rough roads: what is the significance of these images to better understand Jesus’ activities?
e) What is this text’s message for us today?
5. For those who wish to go deeper into the theme
a) Yesterday’s and today’s contexts:
* Luke places John’s activities in the 15th year
of the governor Tiberius, Emperor of Rome. Tiberius was emperor from 14 to 37
A.D.. In 63 B.C., the Roman emperor had invaded Palestine and imposed a severe
form of slavery on the people. Popular uprisings followed each other especially
in Galilee, but were harshly suppressed by the Roman legions. From 4 B.C. to 6
A.D., that is while Archelaus was governor, violence broke out in Judea. This
fact forced Joseph and Mary go back to Nazareth in Galilee and not to Bethlehem
in Judea (Mt 2:22). In 6 A.D., Archelaus was deposed and Judea became a Roman
Province whose Procurator was appointed directly by the Emperor of Rome. Pilate
was one of these procurators. He ruled from 25 to 36. This change in the
political regime brought a great calm, but occasional uprisings, such as the
one of Barabbas (Mk 15:7) and their immediate repression by the Romans (Lk
13:1), were reminders of the extreme seriousness of the situation. Any little
spark was enough to create the fire of revolt! Calm was just a truce, an
occasion offered by history, by God, for people to look again at the journey
they had undertaken (cf Lk 13:3.5) and, thus, avoid complete destruction. Rome
was cruel. Any revolt would spell the end of the Temple and the Nation
(Giovanni 11:48; cf Lk 13:34-35; 19:41-44).
* It is in this context, about the year 28 A.D., that John the
Baptist comes on the scene as prophet in the desert. Luke speaks of the great
expectation that arose among the people concerning the preaching of John the
Baptist, who proclaimed a baptism of conversion for the forgiveness of sin.
Today too there is a great desire for conversion and reconciliation with God,
which manifests itself in various ways: the search for meaning in life, the
search for spirituality, the international movement of the World Social Forum
“A different world is possible!”, and many other religious movements. Social
workers and politicians are searching for a more human world and thus confirm
this desire for conversion or reconciliation with God. Advent is the proper
time to renew in us this desire for change, for conversion and for coming
closer to God.
b) A commentary on the text:
Luke 3:1-2: Recalling the old prophets
The way Luke introduces the preaching of John is very similar to the introduction to the books of the old prophets. These mentioned the names of the kings of the time of the prophets’ activities. See, for instance, Isaiah (Is 1:1), Jeremiah (Jr 1:1-3), Hosea (Hos 1:1), Amos (Am 1:1) and others. Luke does the same thing so as to say that if for nearly 500 years there was no prophet, now a new prophet has come by the name of John, son of Zachary and Elizabeth. Luke is concerned with placing these events in time and space. He introduces the names of the governors and describes the places where John worked. In fact, salvation history is not separate from human and personal history.
This concern of Luke’s, arouses our curiosity. Today, when a person is ordained to the priesthood or professes final vows, it is usual to print a holy card recalling the date and place of ordination or profession and some meaningful phrase from the Bible or a saint is included to express the significance of the ordination or profession in the life of the person concerned. However, we never come across a holy card saying, for instance, “In the fifth year of Bush, president of the United States; Blair being president of the council of the United Kingdom; Prodi president of the council of Italy; Zapatero president of the council of Spain; and Joseph Ratzinger Pope, named Benedict XVI, I received my priestly ordination to proclaim the Good News to the poor, to give sight to the blind, to free the oppressed and to proclaim a year of grace of the Lord!” Why does Luke choose to give the dates of salvation history together with those of the history of humankind?
The way Luke introduces the preaching of John is very similar to the introduction to the books of the old prophets. These mentioned the names of the kings of the time of the prophets’ activities. See, for instance, Isaiah (Is 1:1), Jeremiah (Jr 1:1-3), Hosea (Hos 1:1), Amos (Am 1:1) and others. Luke does the same thing so as to say that if for nearly 500 years there was no prophet, now a new prophet has come by the name of John, son of Zachary and Elizabeth. Luke is concerned with placing these events in time and space. He introduces the names of the governors and describes the places where John worked. In fact, salvation history is not separate from human and personal history.
This concern of Luke’s, arouses our curiosity. Today, when a person is ordained to the priesthood or professes final vows, it is usual to print a holy card recalling the date and place of ordination or profession and some meaningful phrase from the Bible or a saint is included to express the significance of the ordination or profession in the life of the person concerned. However, we never come across a holy card saying, for instance, “In the fifth year of Bush, president of the United States; Blair being president of the council of the United Kingdom; Prodi president of the council of Italy; Zapatero president of the council of Spain; and Joseph Ratzinger Pope, named Benedict XVI, I received my priestly ordination to proclaim the Good News to the poor, to give sight to the blind, to free the oppressed and to proclaim a year of grace of the Lord!” Why does Luke choose to give the dates of salvation history together with those of the history of humankind?
Luke 3:3: Repentance and forgiveness
John goes through the region of the Jordan preaching a baptism of penance so as to obtain pardon for one’s sins. Repentance (in Greek: metanoia) means change, not just in one’s moral behaviour, but also and above all in one’s mentality. Change in one’s way of thinking! People were to become aware that their way of thinking, influenced by the “yeast of the Pharisees and the yeast of Herod” (Mk 8:15), that is by the government’s propaganda and by the official religion, was wrong and had to change. Pardonbrings with it reconciliation with God and with the neighbour. In this way, John was proclaiming a new way for the people to relate to God. Reconciliation will also be the mark of Jesus’ preaching: reconciliation even “seventy times seven” (Mt 18:22).
John goes through the region of the Jordan preaching a baptism of penance so as to obtain pardon for one’s sins. Repentance (in Greek: metanoia) means change, not just in one’s moral behaviour, but also and above all in one’s mentality. Change in one’s way of thinking! People were to become aware that their way of thinking, influenced by the “yeast of the Pharisees and the yeast of Herod” (Mk 8:15), that is by the government’s propaganda and by the official religion, was wrong and had to change. Pardonbrings with it reconciliation with God and with the neighbour. In this way, John was proclaiming a new way for the people to relate to God. Reconciliation will also be the mark of Jesus’ preaching: reconciliation even “seventy times seven” (Mt 18:22).
Luke 3:4-6: A definition of John’s mission
Luke quotes the following text from Isaiah to assist readers to better understand the meaning of John’s preaching: “A voice cries, ‘Prepare in the desert a way for Yahweh. Make a straight highway for our God across the wastelands. Let every valley be filled in, every mountain and hill be levelled, every cliff become a plateau, every escarpment a plain; then the glory of Yahweh will be revealed and all humanity will see it together for the mouth of Yahweh has spoken’” (Is 40:3-5). In this text, Isaiah proclaimed the people’s return from exile to Palestine and he described it as though it were another Exodus. It was as if the people, coming back from the servitude of Babylon, were leaving Egypt and entering once more into the desert. For Luke, Jesus begins a new exodus prepared by the preaching of John in the desert.
The Gospels of Matthew (Mt 3:3) and Mark (Mk 1:3) also quote the same section of Isaiah, but they only quote the first part (Is 40:3). Luke quotes the full text up to the point where Isaiah says: “and all humanity will see the glory of the Lord” (Is 40:5). The expression “all humanity” means every human being. This little difference shows Luke’s concern for the communities, that the prophets had already foreseen this openness to the pagans! Jesus came not only for the Jews but so that “every human being” might see the saving power of God. Luke wrote his Gospel for the community in Greece who, for the most part, were converted pagans.
Luke quotes the following text from Isaiah to assist readers to better understand the meaning of John’s preaching: “A voice cries, ‘Prepare in the desert a way for Yahweh. Make a straight highway for our God across the wastelands. Let every valley be filled in, every mountain and hill be levelled, every cliff become a plateau, every escarpment a plain; then the glory of Yahweh will be revealed and all humanity will see it together for the mouth of Yahweh has spoken’” (Is 40:3-5). In this text, Isaiah proclaimed the people’s return from exile to Palestine and he described it as though it were another Exodus. It was as if the people, coming back from the servitude of Babylon, were leaving Egypt and entering once more into the desert. For Luke, Jesus begins a new exodus prepared by the preaching of John in the desert.
The Gospels of Matthew (Mt 3:3) and Mark (Mk 1:3) also quote the same section of Isaiah, but they only quote the first part (Is 40:3). Luke quotes the full text up to the point where Isaiah says: “and all humanity will see the glory of the Lord” (Is 40:5). The expression “all humanity” means every human being. This little difference shows Luke’s concern for the communities, that the prophets had already foreseen this openness to the pagans! Jesus came not only for the Jews but so that “every human being” might see the saving power of God. Luke wrote his Gospel for the community in Greece who, for the most part, were converted pagans.
c) Further information:
John, the prophet – Since the sixth century before Christ,
prophecy had ceased. "No prophet any more", it was said (Ps 74:9).
People lived in expectation of the prophet promised by Moses (Dt 18:15; 1 Mac
4:46; 14:41). This long waiting period ended with the coming of John (Lk
16:16). The people did not consider John as a rebel like Barabbas, or like a
Scribe or Pharisee, but as a prophet longed for by all (Lk 1:76). Many thought
he was the Messiah. Even in Luke’s time, in the 80’s, there were still those
who thought John was the Messiah (Acts 19:1-6).
John appears and proclaims: "Repent, for the kingdom of
Heaven is close at hand!" (Mt 3:2). He was jailed because of his courage
in denouncing the errors of the people and of those in authority (Lk 3:19-20).
When Jesus heard that John was in prison, he went back to Galilee and
proclaimed the same message as John: "The time is fulfilled and the
kingdom of God is close at hand. Repent and believe the gospel" (Mk 1:15).
Jesus carries on from where John left off and goes further. The Old Testament
ends with John and in Jesus the New Testament begins. Jesus even says: “I tell
you, of all the children born to women, there is no one greater than John, yet
the least in the kingdom of God is greater than he” (Lk 7:28).
The content of John’s preaching (Luke 3:7-18) – John
draws the crowds by preaching a baptism of change and forgiveness of sins. This
shows that people were ready to change and wanted to relate to God in a new
way. John denounced errors and attacked privileges. He said that being children
of Abraham was no guarantee nor did it give any advantage before God. For God,
he said, the stone and the child of Abraham were the same, because "God
can raise children of Abraham from these stones!" (LK 3,8) That which
advances a person in God’s sight is not the privilege of being a child of
Abraham but actions that produce good fruit.
Luke talks of three categories of people who ask of John: “What
must we do?”: the people (Lk 3:10), the publicans (Lk 3:12) and the soldiers
(Lk 3:14). The answer for the people is simple: “Anyone who has two tunics must
share with the one who has none, and anyone with something to eat must do the
same!” (Lk 3:11) This is a clear answer: sharing of
goods is the condition for receiving God’s presence and to pass from the Old to
the New Testament. In his answer to the publicans (Lk 3:13) and to the soldiers
(Lk 3:14), John asks for the same thing, but applies it to their situation. The
publicans must not receive more than is permitted. The exploitation of the
people by the publicans was a plague in the society of those days. Soldiers
must not resort to extortion or false accusations and must be satisfied with
their wages.
In the 80’s, when Luke is writing, many people still thought
that John was the Messiah (Cfr Acts 19:3; 13,15). Luke quotes John’s own words
to help readers to place the figure of John within the framework of salvation
history. John acknowledges that Jesus is stronger. The difference between him
and Jesus is in the gift of the Spirit who will be transmitted through Jesus.
Luke shows that John’s concept of the Messiah was incomplete. For John, the
Messiah would be a severe judge, ready to pass judgement and to punish (Lk
3:17). Perhaps that is why John, later, had difficulty recognizing Jesus as the
Messiah (Lk 7:18-28), since Jesus did not behave like a severe Judge who
punished. Rather he said: “I judge no one!” (Jn 8:15; 12:47) Rather than
judging and punishing, Jesus showed tenderness, welcomed sinners and ate with
them.
6. Praying Psalm 15 (14)
Lord, who can enter your sanctuary?
Yahweh, who can find a home in your tent,
who can dwell on your holy mountain?
who can dwell on your holy mountain?
Whoever lives blamelessly,
who acts uprightly,
who speaks the truth from the heart,
who keeps the tongue under control,
who does not wrong a comrade,
who casts no discredit on a neighbour,
who looks with scorn on the vile,
but honours those who fear Yahweh,
who stands by an oath at any cost,
who asks no interest on loans,
who takes no bribe to harm the innocent.
No one who so acts can ever be shaken.
who acts uprightly,
who speaks the truth from the heart,
who keeps the tongue under control,
who does not wrong a comrade,
who casts no discredit on a neighbour,
who looks with scorn on the vile,
but honours those who fear Yahweh,
who stands by an oath at any cost,
who asks no interest on loans,
who takes no bribe to harm the innocent.
No one who so acts can ever be shaken.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practice the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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