Second Sunday of Advent
Lectionary: 4
Lectionary: 4
On that day, a shoot shall sprout from the stump of Jesse,
and from his roots a bud shall blossom.
The spirit of the LORD shall rest upon him:
a spirit of wisdom and of understanding,
a spirit of counsel and of strength,
a spirit of knowledge and of fear of the LORD,
and his delight shall be the fear of the LORD.
Not by appearance shall he judge,
nor by hearsay shall he decide,
but he shall judge the poor with justice,
and decide aright for the land's afflicted.
He shall strike the ruthless with the rod of his mouth,
and with the breath of his lips he shall slay the wicked.
Justice shall be the band around his waist,
and faithfulness a belt upon his hips.
Then the wolf shall be a guest of the lamb,
and the leopard shall lie down with the kid;
the calf and the young lion shall browse together,
with a little child to guide them.
The cow and the bear shall be neighbors,
together their young shall rest;
the lion shall eat hay like the ox.
The baby shall play by the cobra's den,
and the child lay his hand on the adder's lair.
There shall be no harm or ruin on all my holy mountain;
for the earth shall be filled with knowledge of the LORD,
as water covers the sea.
On that day, the root of Jesse,
set up as a signal for the nations,
the Gentiles shall seek out,
for his dwelling shall be glorious.
and from his roots a bud shall blossom.
The spirit of the LORD shall rest upon him:
a spirit of wisdom and of understanding,
a spirit of counsel and of strength,
a spirit of knowledge and of fear of the LORD,
and his delight shall be the fear of the LORD.
Not by appearance shall he judge,
nor by hearsay shall he decide,
but he shall judge the poor with justice,
and decide aright for the land's afflicted.
He shall strike the ruthless with the rod of his mouth,
and with the breath of his lips he shall slay the wicked.
Justice shall be the band around his waist,
and faithfulness a belt upon his hips.
Then the wolf shall be a guest of the lamb,
and the leopard shall lie down with the kid;
the calf and the young lion shall browse together,
with a little child to guide them.
The cow and the bear shall be neighbors,
together their young shall rest;
the lion shall eat hay like the ox.
The baby shall play by the cobra's den,
and the child lay his hand on the adder's lair.
There shall be no harm or ruin on all my holy mountain;
for the earth shall be filled with knowledge of the LORD,
as water covers the sea.
On that day, the root of Jesse,
set up as a signal for the nations,
the Gentiles shall seek out,
for his dwelling shall be glorious.
Responsorial
PsalmPS 72:1-2, 7-8, 12-13, 17
R. (cf. 7) Justice
shall flourish in his time, and fullness of peace for ever.
O God, with your judgment endow the king,
and with your justice, the king's son;
he shall govern your people with justice
and your afflicted ones with judgment.
R. Justice shall flourish in his time, and fullness of peace for ever.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Justice shall flourish in his time, and fullness of peace for ever.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Justice shall flourish in his time, and fullness of peace for ever.
May his name be blessed forever;
as long as the sun his name shall remain.
In him shall all the tribes of the earth be blessed;
all the nations shall proclaim his happiness.
R. Justice shall flourish in his time, and fullness of peace for ever.
O God, with your judgment endow the king,
and with your justice, the king's son;
he shall govern your people with justice
and your afflicted ones with judgment.
R. Justice shall flourish in his time, and fullness of peace for ever.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Justice shall flourish in his time, and fullness of peace for ever.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Justice shall flourish in his time, and fullness of peace for ever.
May his name be blessed forever;
as long as the sun his name shall remain.
In him shall all the tribes of the earth be blessed;
all the nations shall proclaim his happiness.
R. Justice shall flourish in his time, and fullness of peace for ever.
Reading 2ROM 15:4-9
Brothers and sisters:
Whatever was written previously was written for our instruction,
that by endurance and by the encouragement of the Scriptures
we might have hope.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
For I say that Christ became a minister of the circumcised
to show God's truthfulness,
to confirm the promises to the patriarchs,
but so that the Gentiles might glorify God for his mercy.
As it is written:
Therefore, I will praise you among the Gentiles
and sing praises to your name.
Whatever was written previously was written for our instruction,
that by endurance and by the encouragement of the Scriptures
we might have hope.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
For I say that Christ became a minister of the circumcised
to show God's truthfulness,
to confirm the promises to the patriarchs,
but so that the Gentiles might glorify God for his mercy.
As it is written:
Therefore, I will praise you among the Gentiles
and sing praises to your name.
AlleluiaLK 3:4, 6
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.
GospelMT 3:1-12
John the Baptist appeared, preaching in the desert of Judea
and saying, "Repent, for the kingdom of heaven is at hand!"
It was of him that the prophet Isaiah had spoken when he said:
A voice of one crying out in the desert,
Prepare the way of the Lord,
make straight his paths.
John wore clothing made of camel's hair
and had a leather belt around his waist.
His food was locusts and wild honey.
At that time Jerusalem, all Judea,
and the whole region around the Jordan
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees
coming to his baptism, he said to them, "You brood of vipers!
Who warned you to flee from the coming wrath?
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves,
'We have Abraham as our father.'
For I tell you,
God can raise up children to Abraham from these stones.
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."
and saying, "Repent, for the kingdom of heaven is at hand!"
It was of him that the prophet Isaiah had spoken when he said:
A voice of one crying out in the desert,
Prepare the way of the Lord,
make straight his paths.
John wore clothing made of camel's hair
and had a leather belt around his waist.
His food was locusts and wild honey.
At that time Jerusalem, all Judea,
and the whole region around the Jordan
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees
coming to his baptism, he said to them, "You brood of vipers!
Who warned you to flee from the coming wrath?
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves,
'We have Abraham as our father.'
For I tell you,
God can raise up children to Abraham from these stones.
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."
Meditation: John points to
the coming of Christ and his kingdom
What
kind of Messiah did God promise to send to his people and how would he bring
God's kingdom to them? The prophet Isaiah foresaw the day when God would raise
up a Messianic King long after King David's throne had been overthrown and
vacant for centuries. God promised that he would raise up a new king from the
stump of Jesse, the father of King David (Isaiah 11:1). This messianic king
would rule forever because the Spirit of God would rest upon him and remain
with him (Isaiah 11:2).
Isaiah's
prophecy of the Messiah
Isaiah prophesied that the Messiah would be equipped with the gifts of the Spirit - with wisdom, understanding, counsel, might, knowledge, and fear of the Lord (Isaiah 11:2 - for an explanation of the gifts see this helpful article). This king would establish the kingdom of God, not by force of human will and military power, but by offering his life as the atoning sacrifice for the sin of the world. Through his death on the cross, Jesus, the true Messiah King, would defeat Satan, overcome death, and win pardon and reconciliation for sinners. God's plan of redemption included not only the Jewish people but all the nations of the earth as well. Through his death and resurrection Jesus makes us citizens of heaven and friends of God. The Lord Jesus wants us to live in joyful hope and confident expectation that he will come again to fully establish his kingdom of righteousness and peace.
Isaiah prophesied that the Messiah would be equipped with the gifts of the Spirit - with wisdom, understanding, counsel, might, knowledge, and fear of the Lord (Isaiah 11:2 - for an explanation of the gifts see this helpful article). This king would establish the kingdom of God, not by force of human will and military power, but by offering his life as the atoning sacrifice for the sin of the world. Through his death on the cross, Jesus, the true Messiah King, would defeat Satan, overcome death, and win pardon and reconciliation for sinners. God's plan of redemption included not only the Jewish people but all the nations of the earth as well. Through his death and resurrection Jesus makes us citizens of heaven and friends of God. The Lord Jesus wants us to live in joyful hope and confident expectation that he will come again to fully establish his kingdom of righteousness and peace.
John
the Baptist's prophecy of the Messiah
Why did John the Baptist prophesy that the Messiah would come and "baptize with the Holy Spirit and with fire" (Matthew 3:11)? Fire in biblical times was often associated with God's presence and with his action in the lives of his people. God sometimes manifested his presence by use of fire, such as the burning bush which was not consumed when God spoke to Moses (Exodus 3:2). The image of fire was also used to symbolize God's glory (Ezekiel 1:4, 13), his protective presence (2 Kings 6:17), his holiness (Deuteronomy 4:24), righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16). Fire was also used as a sign of the Holy Spirit's power and presence (Matthew 3:11). When the Holy Spirit was poured out on the day of Pentecost, tongues of fire appeared over the heads of the apostles and disciples of Jesus (Acts 2:3). The fire of the Holy Spirit purifies and cleanses us of sin, and it inspires a reverent fear of God and of his word in us. Do you want to be on fire for God and for the return of the Lord Jesus when he comes again in his glory?
Why did John the Baptist prophesy that the Messiah would come and "baptize with the Holy Spirit and with fire" (Matthew 3:11)? Fire in biblical times was often associated with God's presence and with his action in the lives of his people. God sometimes manifested his presence by use of fire, such as the burning bush which was not consumed when God spoke to Moses (Exodus 3:2). The image of fire was also used to symbolize God's glory (Ezekiel 1:4, 13), his protective presence (2 Kings 6:17), his holiness (Deuteronomy 4:24), righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16). Fire was also used as a sign of the Holy Spirit's power and presence (Matthew 3:11). When the Holy Spirit was poured out on the day of Pentecost, tongues of fire appeared over the heads of the apostles and disciples of Jesus (Acts 2:3). The fire of the Holy Spirit purifies and cleanses us of sin, and it inspires a reverent fear of God and of his word in us. Do you want to be on fire for God and for the return of the Lord Jesus when he comes again in his glory?
John
pointed others to the coming of Christ and his kingdom
John the Baptist's life was fueled by one burning passion - to point others to Jesus Christ and to the coming of his kingdom. Who is John the Baptist and what is the significance of his message for our lives? Scripture tells us that John was filled with the Holy Spirit even from his mother's womb (Luke 1:15, 41) by Christ himself, whom Mary had just conceived by the Holy Spirit. When Mary visited her cousin Elizabeth John lept in her womb as they were filled with the Holy Spirit (Luke 1:41). Like the prophets of the Old Testament, John devoted his entire life to prayer and the word of God. He was led by the Holy Spirit into the wilderness where he was tested and grew in the word of God. John's clothing was reminiscent of the prophet Elijah (see Kings 1:8). The Holy Spirit prepared John for the mission entrusted to him as forerunner of the Messiah, Jesus Christ - the Word of God who became man for our salvation (John 1:1,14). John pointed to Jesus as the Lamb of God who would take away the sins of the world by offering his life on the cross as the atoning sacrifice for our sins and the sin of the world (John 1:29).
John the Baptist's life was fueled by one burning passion - to point others to Jesus Christ and to the coming of his kingdom. Who is John the Baptist and what is the significance of his message for our lives? Scripture tells us that John was filled with the Holy Spirit even from his mother's womb (Luke 1:15, 41) by Christ himself, whom Mary had just conceived by the Holy Spirit. When Mary visited her cousin Elizabeth John lept in her womb as they were filled with the Holy Spirit (Luke 1:41). Like the prophets of the Old Testament, John devoted his entire life to prayer and the word of God. He was led by the Holy Spirit into the wilderness where he was tested and grew in the word of God. John's clothing was reminiscent of the prophet Elijah (see Kings 1:8). The Holy Spirit prepared John for the mission entrusted to him as forerunner of the Messiah, Jesus Christ - the Word of God who became man for our salvation (John 1:1,14). John pointed to Jesus as the Lamb of God who would take away the sins of the world by offering his life on the cross as the atoning sacrifice for our sins and the sin of the world (John 1:29).
John
broke the prophetic silence of the previous centuries when he began to speak
the word of God to the people of Israel. His message was similar to the message
of the Old Testament prophets who chided the people of God for their unfaithfulness
and who tried to awaken true repentance in them. Among a people unconcerned
with the things of God, it was his work to awaken their interest, unsettle them
from their complacency, and arouse in them enough good will to recognize and
receive Christ when he came. Are you eager to hear God's word and to be changed
by it through the power of the Holy Spirit?
A
new era of God's restoration begins
Jesus tells us that John the Baptist was more than a prophet (Luke 7:26). John was the voice of the Consoler who is coming (John 1:23; Isaiah 40:1-3). He completed the cycle of prophets begun by Elijah (Matthew 11:13-14). What the prophets had carefully searched for and angels longed to see, now came to completion as John made the way ready for the coming of the Messiah, God's Anointed Son, the Lord Jesus Christ. With John the Baptist, the Holy Spirit begins the restoration to the human race of the "divine likeness", prefiguring what would be achieved with and in the Lord Jesus.
Jesus tells us that John the Baptist was more than a prophet (Luke 7:26). John was the voice of the Consoler who is coming (John 1:23; Isaiah 40:1-3). He completed the cycle of prophets begun by Elijah (Matthew 11:13-14). What the prophets had carefully searched for and angels longed to see, now came to completion as John made the way ready for the coming of the Messiah, God's Anointed Son, the Lord Jesus Christ. With John the Baptist, the Holy Spirit begins the restoration to the human race of the "divine likeness", prefiguring what would be achieved with and in the Lord Jesus.
John's
baptism was for repentance - turning away from sin and taking on a new way of
life according to God's word. Our baptism in Jesus Christ by water and the
Spirit results in a new birth and entry into God's kingdom as his beloved sons
and daughters (John 3:5). The Lord Jesus gives us the fire of his Spirit so
that we may radiate the joy and truth of the Gospel to a world in desperate
need of God's light and truth. His word has power to change and transform our
lives that we may be lights pointing others to Christ. Like John the Baptist,
we too are called to give testimony to the light and truth of Jesus Christ. Do
you point others to Christ in the way you live, work, and speak?
"Lord,
let your light burn brightly in my heart that I may know the joy and freedom of
your kingdom. Fill me with your Holy Spirit and empower me to witness the truth
of your Gospel and to point others to Jesus Christ."
Daily
Quote from the early church fathers: The voice of the one crying in the
wilderness, by Theodoret of Cyr 393-466 A.D.
"The
true consolation, the genuine comfort and the real deliverance from the
iniquities of humankind is the incarnation of our God and Savior. Now the first
who acted as herald of this event was the inspired John the Baptist.
Accordingly, the prophetic text proclaims the realities that relate to him in
advance, for that is what the three blessed Evangelists have taught us and that
the most divine Mark has even made the prologue of his work. As for the
inspired John, whom the Pharisees asked whether he himself was the Christ, he
declared on his part: 'I am the voice of one crying in the wilderness, Make
straight the way of the Lord' as the prophet Isaiah said (John 1:23;
Isaiah 40:30); I am not God the Word but a voice, for it is as a herald that I
am announcing God the Word, who is incarnate. Moreover, he refers to the
Gentiles as the 'untrodden [land]' because they have not yet received the
prophetic stamp." (excerpt from COMMENTARY ON ISAIAH 12.40.3)
2nd Sunday of Advent – Cycle A
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 2 parts, with the 1st two weeks concerned with the Lord’s coming as Judge of all at the end of time and the 2nd two weeks serving as the proximate preparation for His coming in the flesh. Our activities, like the Church’s readings, should reflect that 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 - Isaiah 11:1-10
The holiness of the one God, creator and master of the world, dominates the message of Isaiah. Yahweh is the Holy One of Israel. Isaiah is intensely aware of his own sinfulness and that of his people. Sin in any form cannot be tolerated in God’s holy presence; consequently Isaiah denounces Judah’s pride, self-indulgence, and callous injustice toward the poor. Isaiah is convinced that Yahweh is about to strike down the nation in judgment. Not only will the land of Palestine be laid waste but all nature will be involved; the sin of man has affected the whole universe. Yet, Judah is still Yahweh’s people, Jerusalem is the holy city whose foundation is secure. There will be a remnant, cleansed in the fire of judgment, who will be the inheritors of the promises made to David.
1 But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.
Jesse was the father of King David, from whom all the kings of Judah descended. The reference to the stump does not necessarily mean that the dynasty has been destroyed, the family tree cut down so to speak, although the Maccabean revolt against the Seleucids (c. 165-161 B.C.) did install rulers (the Hasmoneans) who were not descended from David. It simply means a return to the very source of the dynasty, as covenanted by God.
2 The spirit of the LORD shall rest upon him:
The ruah, the life-giving breath that comes from Yahweh to men and endows them with extraordinary power, insight, wisdom, etc. as we hear in this verse.
a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD, 3 and his delight shall be the fear of the LORD.
This is the source of the traditional names of the gifts of the Holy Spirit. The Septuagint and Vulgate read “piety” for “fear of the LORD” in its first occurrence; thus listing seven gifts. Fear of the LORD is not dread, but reverential awe; the beginning of wisdom, understanding, and knowledge.
Not by appearance shall he judge, nor by hearsay shall he decide, 4 But he shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
Just as Yahweh’s breath gives life, it can also administer chastisement because when God speaks, it happens.
5 Justice shall be the band around his waist,
A loincloth worn next to the body
and faithfulness a belt upon his hips.
Justice and fidelity are to be as close to the king as these two garments. Ephesians 6:13-17 gives a similar usage with soldier’s clothing.
6 Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; The calf and the young lion shall browse together, with a little child to guide them. 7 The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox. 8 The baby shall play by the cobra’s den, and the child lay his hand on the adder’s lair.
The images portray a vision of the messianic era as paradise restored; there is universal peace and justice.
9 There shall be no harm or ruin on all my holy mountain;
All of Yahweh’s land, not just Jerusalem alone [not only Zion (and Moriah), God’s mountain, but Horeb (Sinai) as well]. Only the knowledge of God, the observance of His will, can bring about the long sought era of peace. The whole world, not just Israel, will share in the coming salvation
for the earth shall be filled with knowledge of the LORD, as water covers the sea. 10 On that day, the root of Jesse,
The root of Jesse is now an individual rather than an origin.
set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.
This root of Jesse, this individual, will be the rallying point for the Gentile nations.
2nd Reading - Romans 15:4-9
The Letter to the Romans was probably written in Corinth, toward the end of Paul’s third missionary journey, shortly before he returned to Jerusalem in the spring of AD 58.
Romans is not a summary of Christian doctrine, nor is it Paul’s last will and testament – it isn’t even a full sketch of Paul’s view of Christianity. Some of Paul’s most significant teaching (the Church, the Eucharist, the resurrection, for example) are missing from it. Rather, it is a presentation of his missionary reflections on the historic possibility of salvation now offered to all men in the good news of Jesus the Christ. Paul knows that man’s justification and salvation depend not on the “deeds of the law,” but on faith in Christ Jesus, the Son whom the Father’s love did not spare. Through faith man shares in the effects of the plan of salvation conceived by the Father and brought to realization in the death and resurrection of Jesus.
Our reading today comes from a section of the letter that discusses the demands of living the Christian life and our motivation for doing so.
4 For whatever was written previously was written for our instruction,
What was “written previously” was the Old Testament. The Old Testament is our book – it doesn’t belong to a people long gone, but to us. Romans 4:23-24 makes the same point “But the words, ‘it was reckoned to him,’ were written not for his sake alone, but for ours also. It will be reckoned to us who believe in him that raised from the dead Jesus our Lord”.
that by endurance and by the encouragement of the scriptures we might have hope.
When Jesus’ suffering is viewed against mankind’s sacred history, it takes on a deeper meaning. Seen in this larger perspective, it gives the Christian a basis for their hope
5 May the God of endurance and encouragement grant you to think in harmony with one another, in keeping with Christ Jesus, 6 that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
This is St. Paul’s prayer for unity and harmony.
“Here Paul is blessing the Romans in the manner of the patriarchs and prophets. ... It is a great blessing that they should all understand and think alike. If you want to know just how great it is, look at what the Savior said in the Gospel: If two or three of you agree, whatever they ask will be done for them by God (Matthew 18:18).” [Origen (after A.D. 244), Commentaries on Romans]
7 Welcome one another, then, as Christ welcomed you,
Christ’s command in John 13:34 is to “Love one another as I have loved you”.
for the glory of God.
The motive behind all of Christ’s redemptive activity
8 For I say that Christ became a minister of the circumcised to show God’s truthfulness, to confirm the promises to the patriarchs,
Jesus had to be a Jew and minister to the Jews, in order to confirm God’s promises to the patriarchs. As St. Paul understands these promises, both Jews and Gentiles are to share in them.
9 but so that the Gentiles might glorify God for his mercy.
The Gentiles were included in the Old Testament promises. Even though Christ’s ministry was directed to the Jews, the Gentiles were to be in His kingdom in due time, as the Old Testament promises themselves indicate.
“It was by mercy alone that the Gentiles were saved; hence they were bound to glorify God. It is a glory to God when they are blended together and united, when they offer praise with one mind, when they bear the weaker and when they do not neglect the member who has been cut off.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 28]
As it is written: “Therefore, I will praise you among the Gentiles and sing praises to your name.”
Psalm 18:49 (18:50 in NAB), also 2 Samuel 22:50.
Gospel - Matthew 3:1-12
On the feast of the Immaculate Conception we hear of the Annunciation. In this reading we hear John the Baptist announce the coming of the Messiah some 30 years later; the beginning of Jesus’ public ministry.
1 In those days John the Baptist appeared,
Jesus’ cousin, many think he was an Essene. John the Baptist is also known from extra-biblical sources as a preacher of repentance (such as Josephus’ Antiquities of the Jews 18.5.2’116-119).
preaching in the desert of Judea
The steep slope that falls from the central ridge of the country to the valley of the Jordan and the Dead Sea. Baptism in the Jordan indicates that John preached near the river, probably not far from Jericho. This is only a few miles distant from Qumran (where the Essenes are believed to be from and where the Dead Sea Scrolls were found). Josephus (Wars of the Jews 2.8.2-14’119-166) called the Essenes one of three philosophical sects of Jews, the other two being the Pharisees and Sadducees. The Essenes led a very austere life; they practiced celibacy, lived a common life, and held their possessions in common. Their normal garb was white, symbolizing the purity of morals which they cultivated. Even though they were Jews, they did not participate in the blood Temple sacrifices, but did send offerings to the Temple for unbloody sacrifices.
2 (and) saying, “Repent, for the kingdom of heaven is at hand!”
This summary of John’s preaching is identical with the proclamation of Jesus in Matthew 4:17 (3rd Sunday in Ordinary Time, Cycle A). John is calling for a change of heart and conduct, a turning of one’s life from rebellion to obedience toward God. The expression “kingdom of heaven” occurs only in Matthew and it means “kingdom of God”. The expectation, found in Jewish apocalyptic writings, was that the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish; an expectation which is apparently shared by John the Baptist.
3 It was of him that the prophet Isaiah had spoken when he said: “A voice of one crying out in the desert, ‘Prepare the way of the Lord, make straight his paths.’”
Isaiah 40:3 is quoted.
4 John wore clothing made of camel’s hair and had a leather belt around his waist.
The uniform of a prophet, especially Elijah (Zechariah 13:4, 2 Kings 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God’s kingdom was widespread. According to Jesus, this expectation was fulfilled in John the Baptist (Matthew 11:14; 17:11-13).
His food was locusts and wild honey.
Wild food, the food of a nomad. The locust has been interpreted by some to be the fruit of the carob tree, and wild honey has also been interpreted by some to be the sweet substance secreted by insects on the local shrubs (we will hear of this more when we study about the manna in another lesson); it is hard to conceive of wild bees in the desert. During the Advent liturgy, John is placed before us as a model of mortification and penance. Just as John’s mission was to prepare the way for Jesus, a Christian’s entire life is a preparation for his meeting with Christ. Mortification and penance play a significant part in John’s life as they should in our own.
5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him
Quite a large following.
6 and were being baptized by him in the Jordan River
The Greek word baptize means to dip or immerse ceremonially, perhaps also to pour. Here, baptism is a religious rite of cleansing or purification. Priests washed before performing sacred rites, Jews washed before entering the Temple and before eating. What is unique here is that the washing is not done by the penitent, but by John himself.
as they acknowledged their sins.
A sense of moral guilt is widespread, as is the need to confess. It is not clear how the confession was done here, but it might be helpful to think of the Day of Atonement when general laments of broken promises occur. John’s baptism of repentance did not have the power to cleanse the soul from sin as Christian baptism does.
7 When he saw many of the Pharisees and Sadducees coming to his baptism,
The Pharisees were the most important religious group in Jesus’ time. They kept the law of Moses rigorously and also the oral traditions which had built up around it. They gave as much importance to the traditions as they did to the law itself. They strongly opposed the influence of Greek paganism and totally rejected the homage paid to the Roman emperor. Among them there were men of great spiritual eminence and sincere piety; but there were many others who exaggerated pharisaical religiosity to the extreme of fanaticism, pride and hypocrisy. It was this perversion of the true Israelite religion that John the Baptist (and later our Lord) castigated. The scribes, experts in the Law, predominantly belonged to this group. The Sadducees, on the other hand, were a smaller religious group than the Pharisees, but they included many influential people, most of them from the main priestly families. They accepted as Scripture only the written Law, the first five books of the Old Testament but, unlike the Pharisees, they rejected oral tradition and were opposed to teachings not found in the Pentateuch. As a result, they rejected certain important truths, such as the resurrection of the dead. [They were the biblical fundamentalists of their day.] They went along easily with the terms dictated by the Romans, and they acquiesced in the introduction of pagan customs into the country. Their opposition to Christ was even more pronounced than that of the Pharisees.
he said to them, “You brood of vipers!
Jesus uses these same words to address the Pharisees in Matthew 12:34.
Who warned you to flee from the coming wrath?
Although the basic idea is as old as the prophets, there is a new note of urgency in the call to repentance; the judgment of God is close.
8 Produce good fruit as evidence of your repentance.
Good works that go beyond the good intentions of repentance is what he is asking for; a follow-through of their intentions.
9 And do not presume to say to yourselves, ‘We have Abraham as our father.’
Salvation is not hereditary. This hints at a basic theme of Matthew: Gentiles can be saved (Amos 3:2). God does not show ethnic or social partiality (Deuteronomy 1:17; 16:19; 2 Chronicles 19:17; Acts 10:34; Romans 2:11; Galatians 2:6; Ephesians 6:4; Colossians 3:25).
For I tell you, God can raise up children to Abraham from these stones.
This alludes to the rejection of the Messiah by the Jews and His acceptance by the Gentiles: The Church of Jews and Gentiles is the new Israel and the true people of God.
10 Even now the ax lies at the root of the trees.
The situation is urgent.
Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. 11 I am baptizing you with water, for repentance,
John refers back to his address to the Pharisees and Sadducees (v8) “Give some evidence that you mean to reform”. They must change their behavior to reflect their faith.
but the one who is coming after me is mightier than I. I am not worthy to carry his sandals.
Matthew differs from the other gospels and Acts 13:25 by “carrying” rather than “untying”. This might reflect a rabbinic teaching that a disciple should do for his teacher anything a slave would do except take off his shoes.
He will baptize you with the holy Spirit and fire.
John the Baptist did not limit himself to preaching penance and repentance; he encouraged people to receive his baptism. This baptism was a way of interiorly preparing them and helping them to realize that the coming of Christ was imminent. By his words of encouragement and by their humble recognition of their sins, they were prepared to receive Christ’s grace through baptism with fire and the Holy Spirit. The word “fire” points in a metaphorical way to the effectiveness of the Holy Spirit’s action in totally wiping out sins. It also shows the life-giving power of grace in the person baptized. “Fire” can also point to the judgment of God Himself (1 Corinthians 3:10-15) as well as the descent of the Holy Spirit on Pentecost (Acts 2:34).
12 His winnowing fan is in his hand.
A winnowing fan is a forklike shovel used to separate the wheat from the chaff – the useful from the useless. The threshed wheat was thrown into the air and the kernels fell to the ground to be gathered for storage while the chaff, blown off by the wind, was later swept up and burned.
He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”
This refers not only to bad deeds, it also refers to useless ones. For example, lives lacking in service to God and men. God will judge us for our omissions and lost opportunities. The “unquenchable fire” is the destroying fire of Gehenna.
Foremost among the personal qualities of John the Baptist is his remarkable humility: he resolutely rejects the temptation of accepting the dignity of Messiah which the crowds apparently wanted to bestow upon him. Instead, he pointed the way to the Messiah who would follow.
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 2 parts, with the 1st two weeks concerned with the Lord’s coming as Judge of all at the end of time and the 2nd two weeks serving as the proximate preparation for His coming in the flesh. Our activities, like the Church’s readings, should reflect that 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 - Isaiah 11:1-10
The holiness of the one God, creator and master of the world, dominates the message of Isaiah. Yahweh is the Holy One of Israel. Isaiah is intensely aware of his own sinfulness and that of his people. Sin in any form cannot be tolerated in God’s holy presence; consequently Isaiah denounces Judah’s pride, self-indulgence, and callous injustice toward the poor. Isaiah is convinced that Yahweh is about to strike down the nation in judgment. Not only will the land of Palestine be laid waste but all nature will be involved; the sin of man has affected the whole universe. Yet, Judah is still Yahweh’s people, Jerusalem is the holy city whose foundation is secure. There will be a remnant, cleansed in the fire of judgment, who will be the inheritors of the promises made to David.
1 But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.
Jesse was the father of King David, from whom all the kings of Judah descended. The reference to the stump does not necessarily mean that the dynasty has been destroyed, the family tree cut down so to speak, although the Maccabean revolt against the Seleucids (c. 165-161 B.C.) did install rulers (the Hasmoneans) who were not descended from David. It simply means a return to the very source of the dynasty, as covenanted by God.
2 The spirit of the LORD shall rest upon him:
The ruah, the life-giving breath that comes from Yahweh to men and endows them with extraordinary power, insight, wisdom, etc. as we hear in this verse.
a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD, 3 and his delight shall be the fear of the LORD.
This is the source of the traditional names of the gifts of the Holy Spirit. The Septuagint and Vulgate read “piety” for “fear of the LORD” in its first occurrence; thus listing seven gifts. Fear of the LORD is not dread, but reverential awe; the beginning of wisdom, understanding, and knowledge.
Not by appearance shall he judge, nor by hearsay shall he decide, 4 But he shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
Just as Yahweh’s breath gives life, it can also administer chastisement because when God speaks, it happens.
5 Justice shall be the band around his waist,
A loincloth worn next to the body
and faithfulness a belt upon his hips.
Justice and fidelity are to be as close to the king as these two garments. Ephesians 6:13-17 gives a similar usage with soldier’s clothing.
6 Then the wolf shall be a guest of the lamb, and the leopard shall lie down with the kid; The calf and the young lion shall browse together, with a little child to guide them. 7 The cow and the bear shall be neighbors, together their young shall rest; the lion shall eat hay like the ox. 8 The baby shall play by the cobra’s den, and the child lay his hand on the adder’s lair.
The images portray a vision of the messianic era as paradise restored; there is universal peace and justice.
9 There shall be no harm or ruin on all my holy mountain;
All of Yahweh’s land, not just Jerusalem alone [not only Zion (and Moriah), God’s mountain, but Horeb (Sinai) as well]. Only the knowledge of God, the observance of His will, can bring about the long sought era of peace. The whole world, not just Israel, will share in the coming salvation
for the earth shall be filled with knowledge of the LORD, as water covers the sea. 10 On that day, the root of Jesse,
The root of Jesse is now an individual rather than an origin.
set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.
This root of Jesse, this individual, will be the rallying point for the Gentile nations.
2nd Reading - Romans 15:4-9
The Letter to the Romans was probably written in Corinth, toward the end of Paul’s third missionary journey, shortly before he returned to Jerusalem in the spring of AD 58.
Romans is not a summary of Christian doctrine, nor is it Paul’s last will and testament – it isn’t even a full sketch of Paul’s view of Christianity. Some of Paul’s most significant teaching (the Church, the Eucharist, the resurrection, for example) are missing from it. Rather, it is a presentation of his missionary reflections on the historic possibility of salvation now offered to all men in the good news of Jesus the Christ. Paul knows that man’s justification and salvation depend not on the “deeds of the law,” but on faith in Christ Jesus, the Son whom the Father’s love did not spare. Through faith man shares in the effects of the plan of salvation conceived by the Father and brought to realization in the death and resurrection of Jesus.
Our reading today comes from a section of the letter that discusses the demands of living the Christian life and our motivation for doing so.
4 For whatever was written previously was written for our instruction,
What was “written previously” was the Old Testament. The Old Testament is our book – it doesn’t belong to a people long gone, but to us. Romans 4:23-24 makes the same point “But the words, ‘it was reckoned to him,’ were written not for his sake alone, but for ours also. It will be reckoned to us who believe in him that raised from the dead Jesus our Lord”.
that by endurance and by the encouragement of the scriptures we might have hope.
When Jesus’ suffering is viewed against mankind’s sacred history, it takes on a deeper meaning. Seen in this larger perspective, it gives the Christian a basis for their hope
5 May the God of endurance and encouragement grant you to think in harmony with one another, in keeping with Christ Jesus, 6 that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
This is St. Paul’s prayer for unity and harmony.
“Here Paul is blessing the Romans in the manner of the patriarchs and prophets. ... It is a great blessing that they should all understand and think alike. If you want to know just how great it is, look at what the Savior said in the Gospel: If two or three of you agree, whatever they ask will be done for them by God (Matthew 18:18).” [Origen (after A.D. 244), Commentaries on Romans]
7 Welcome one another, then, as Christ welcomed you,
Christ’s command in John 13:34 is to “Love one another as I have loved you”.
for the glory of God.
The motive behind all of Christ’s redemptive activity
8 For I say that Christ became a minister of the circumcised to show God’s truthfulness, to confirm the promises to the patriarchs,
Jesus had to be a Jew and minister to the Jews, in order to confirm God’s promises to the patriarchs. As St. Paul understands these promises, both Jews and Gentiles are to share in them.
9 but so that the Gentiles might glorify God for his mercy.
The Gentiles were included in the Old Testament promises. Even though Christ’s ministry was directed to the Jews, the Gentiles were to be in His kingdom in due time, as the Old Testament promises themselves indicate.
“It was by mercy alone that the Gentiles were saved; hence they were bound to glorify God. It is a glory to God when they are blended together and united, when they offer praise with one mind, when they bear the weaker and when they do not neglect the member who has been cut off.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 28]
As it is written: “Therefore, I will praise you among the Gentiles and sing praises to your name.”
Psalm 18:49 (18:50 in NAB), also 2 Samuel 22:50.
Gospel - Matthew 3:1-12
On the feast of the Immaculate Conception we hear of the Annunciation. In this reading we hear John the Baptist announce the coming of the Messiah some 30 years later; the beginning of Jesus’ public ministry.
1 In those days John the Baptist appeared,
Jesus’ cousin, many think he was an Essene. John the Baptist is also known from extra-biblical sources as a preacher of repentance (such as Josephus’ Antiquities of the Jews 18.5.2’116-119).
preaching in the desert of Judea
The steep slope that falls from the central ridge of the country to the valley of the Jordan and the Dead Sea. Baptism in the Jordan indicates that John preached near the river, probably not far from Jericho. This is only a few miles distant from Qumran (where the Essenes are believed to be from and where the Dead Sea Scrolls were found). Josephus (Wars of the Jews 2.8.2-14’119-166) called the Essenes one of three philosophical sects of Jews, the other two being the Pharisees and Sadducees. The Essenes led a very austere life; they practiced celibacy, lived a common life, and held their possessions in common. Their normal garb was white, symbolizing the purity of morals which they cultivated. Even though they were Jews, they did not participate in the blood Temple sacrifices, but did send offerings to the Temple for unbloody sacrifices.
2 (and) saying, “Repent, for the kingdom of heaven is at hand!”
This summary of John’s preaching is identical with the proclamation of Jesus in Matthew 4:17 (3rd Sunday in Ordinary Time, Cycle A). John is calling for a change of heart and conduct, a turning of one’s life from rebellion to obedience toward God. The expression “kingdom of heaven” occurs only in Matthew and it means “kingdom of God”. The expectation, found in Jewish apocalyptic writings, was that the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish; an expectation which is apparently shared by John the Baptist.
3 It was of him that the prophet Isaiah had spoken when he said: “A voice of one crying out in the desert, ‘Prepare the way of the Lord, make straight his paths.’”
Isaiah 40:3 is quoted.
4 John wore clothing made of camel’s hair and had a leather belt around his waist.
The uniform of a prophet, especially Elijah (Zechariah 13:4, 2 Kings 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God’s kingdom was widespread. According to Jesus, this expectation was fulfilled in John the Baptist (Matthew 11:14; 17:11-13).
His food was locusts and wild honey.
Wild food, the food of a nomad. The locust has been interpreted by some to be the fruit of the carob tree, and wild honey has also been interpreted by some to be the sweet substance secreted by insects on the local shrubs (we will hear of this more when we study about the manna in another lesson); it is hard to conceive of wild bees in the desert. During the Advent liturgy, John is placed before us as a model of mortification and penance. Just as John’s mission was to prepare the way for Jesus, a Christian’s entire life is a preparation for his meeting with Christ. Mortification and penance play a significant part in John’s life as they should in our own.
5 At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him
Quite a large following.
6 and were being baptized by him in the Jordan River
The Greek word baptize means to dip or immerse ceremonially, perhaps also to pour. Here, baptism is a religious rite of cleansing or purification. Priests washed before performing sacred rites, Jews washed before entering the Temple and before eating. What is unique here is that the washing is not done by the penitent, but by John himself.
as they acknowledged their sins.
A sense of moral guilt is widespread, as is the need to confess. It is not clear how the confession was done here, but it might be helpful to think of the Day of Atonement when general laments of broken promises occur. John’s baptism of repentance did not have the power to cleanse the soul from sin as Christian baptism does.
7 When he saw many of the Pharisees and Sadducees coming to his baptism,
The Pharisees were the most important religious group in Jesus’ time. They kept the law of Moses rigorously and also the oral traditions which had built up around it. They gave as much importance to the traditions as they did to the law itself. They strongly opposed the influence of Greek paganism and totally rejected the homage paid to the Roman emperor. Among them there were men of great spiritual eminence and sincere piety; but there were many others who exaggerated pharisaical religiosity to the extreme of fanaticism, pride and hypocrisy. It was this perversion of the true Israelite religion that John the Baptist (and later our Lord) castigated. The scribes, experts in the Law, predominantly belonged to this group. The Sadducees, on the other hand, were a smaller religious group than the Pharisees, but they included many influential people, most of them from the main priestly families. They accepted as Scripture only the written Law, the first five books of the Old Testament but, unlike the Pharisees, they rejected oral tradition and were opposed to teachings not found in the Pentateuch. As a result, they rejected certain important truths, such as the resurrection of the dead. [They were the biblical fundamentalists of their day.] They went along easily with the terms dictated by the Romans, and they acquiesced in the introduction of pagan customs into the country. Their opposition to Christ was even more pronounced than that of the Pharisees.
he said to them, “You brood of vipers!
Jesus uses these same words to address the Pharisees in Matthew 12:34.
Who warned you to flee from the coming wrath?
Although the basic idea is as old as the prophets, there is a new note of urgency in the call to repentance; the judgment of God is close.
8 Produce good fruit as evidence of your repentance.
Good works that go beyond the good intentions of repentance is what he is asking for; a follow-through of their intentions.
9 And do not presume to say to yourselves, ‘We have Abraham as our father.’
Salvation is not hereditary. This hints at a basic theme of Matthew: Gentiles can be saved (Amos 3:2). God does not show ethnic or social partiality (Deuteronomy 1:17; 16:19; 2 Chronicles 19:17; Acts 10:34; Romans 2:11; Galatians 2:6; Ephesians 6:4; Colossians 3:25).
For I tell you, God can raise up children to Abraham from these stones.
This alludes to the rejection of the Messiah by the Jews and His acceptance by the Gentiles: The Church of Jews and Gentiles is the new Israel and the true people of God.
10 Even now the ax lies at the root of the trees.
The situation is urgent.
Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. 11 I am baptizing you with water, for repentance,
John refers back to his address to the Pharisees and Sadducees (v8) “Give some evidence that you mean to reform”. They must change their behavior to reflect their faith.
but the one who is coming after me is mightier than I. I am not worthy to carry his sandals.
Matthew differs from the other gospels and Acts 13:25 by “carrying” rather than “untying”. This might reflect a rabbinic teaching that a disciple should do for his teacher anything a slave would do except take off his shoes.
He will baptize you with the holy Spirit and fire.
John the Baptist did not limit himself to preaching penance and repentance; he encouraged people to receive his baptism. This baptism was a way of interiorly preparing them and helping them to realize that the coming of Christ was imminent. By his words of encouragement and by their humble recognition of their sins, they were prepared to receive Christ’s grace through baptism with fire and the Holy Spirit. The word “fire” points in a metaphorical way to the effectiveness of the Holy Spirit’s action in totally wiping out sins. It also shows the life-giving power of grace in the person baptized. “Fire” can also point to the judgment of God Himself (1 Corinthians 3:10-15) as well as the descent of the Holy Spirit on Pentecost (Acts 2:34).
12 His winnowing fan is in his hand.
A winnowing fan is a forklike shovel used to separate the wheat from the chaff – the useful from the useless. The threshed wheat was thrown into the air and the kernels fell to the ground to be gathered for storage while the chaff, blown off by the wind, was later swept up and burned.
He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”
This refers not only to bad deeds, it also refers to useless ones. For example, lives lacking in service to God and men. God will judge us for our omissions and lost opportunities. The “unquenchable fire” is the destroying fire of Gehenna.
Foremost among the personal qualities of John the Baptist is his remarkable humility: he resolutely rejects the temptation of accepting the dignity of Messiah which the crowds apparently wanted to bestow upon him. Instead, he pointed the way to the Messiah who would follow.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
SECOND SUNDAY OF ADVENT
SUNDAY, DECEMBER 8, MATTHEW 3:1-12
(Isaiah 11:1-10; Psalm 72; Romans 15:4-9)
SUNDAY, DECEMBER 8, MATTHEW 3:1-12
(Isaiah 11:1-10; Psalm 72; Romans 15:4-9)
KEY VERSE: "Repent for the kingdom of heaven is at hand!" (v. 2).
TO KNOW: Ritual washings were practiced by various groups in Palestine to demonstrate repentance for sins, such as the Essenes at Qumran near the Dead Sea. John the Baptist was preaching repentance in the wilderness of Judea. Like the prophet Elijah, John was sent to announce the coming of God’s reign. The religious leaders were presumptuous in thinking that, since their ancestor was Abraham they had a special privilege. But John told them that this advantage would not save them. They must be converted, confess their sins and be immersed in water. This purifying bath was a sign of conversion (Greek: metanoia) to a new way of life in anticipation for the arrival of Messiah. John said that "one mightier" than he would baptize with the sanctifying fire of the Holy Spirit. Jesus would come to separate the good and bad in the same way that chaff was separated from fine wheat. There are several baptisms in the scripture that are of importance: the baptism of John; the baptism of Jesus, and baptism in the name of Christ after his death and resurrection. Christian baptism is the primary rite of initiation into the Church.
TO LOVE: How can I announce the coming of God's kingdom this Advent?
TO SERVE: Lord Jesus, give me the grace to turn my heart toward you.
Sunday 8 December 2019
2nd Sunday of Advent
Isaiah 11:1-10. Psalm 71(72):1-2, 7-8, 12-13, 17. Romans 15:4-9. Matthew 3:1-12.
Justice shall flourish in his time, and fullness of peace forever – Psalm 71(72):1-2, 7-8, 12-13, 17.
‘Prepare the way of the Lord.’
Isaiah 11:1-10. Psalm 71(72):1-2, 7-8, 12-13, 17. Romans 15:4-9. Matthew 3:1-12.
Justice shall flourish in his time, and fullness of peace forever – Psalm 71(72):1-2, 7-8, 12-13, 17.
‘Prepare the way of the Lord.’
Today’s readings prepare us for the Incarnation and Christmas.
In the reading from Isaiah we have one of the great messianic prophecies. In
the Gospel, John the Baptist proclaims ‘Repent, for the kingdom of heaven is at
hand!’ His message is profound: we have reached the time of fulfilment, this is
the day of our salvation. In turning towards God today, we may well receive the
strength we require to keep walking on the road to life. This is the truth Jesus
brings to all peoples: fullness of life in his presence. God’s own desire, made
abundantly clear in Jesus, is to draw close to us in our human gifts and
limitations, and to meet us at the crossroads of our lives. Let us pray for the
gift of courage and strength to ‘prepare the way of the Lord’, that we may meet
God in our own life’s circumstances.
The Immaculate Conception of the Blessed Virgin Mary
Saint of the Day for December 8
 |
| The Immaculate Conception | Giovanni Battista Tiepolo |
The Story of the Immaculate Conception of Mary
A feast called the Conception of Mary arose in the Eastern
Church in the seventh century. It came to the West in the eighth century. In
the 11th century it received its present name, the Immaculate Conception. In
the 18th century it became a feast of the universal Church. It is now
recognized as a solemnity.
In 1854, Pius IX solemnly proclaimed: “The most Blessed Virgin
Mary, in the first instant of her conception, by a singular grace and privilege
granted by almighty God, in view of the merits of Jesus Christ, the savior of
the human race, was preserved free from all stain of original sin.”
It took a long time for this doctrine to develop. While many
Fathers and Doctors of the Church considered Mary the greatest and holiest of
the saints, they often had difficulty in seeing Mary as sinless—either at her
conception or throughout her life. This is one of the Church teachings that
arose more from the piety of the faithful than from the insights of brilliant
theologians. Even such champions of Mary as Bernard of Clairvaux and Thomas
Aquinas could not see theological justification for this teaching.
Two Franciscans, William of Ware and Blessed John Duns Scotus,
helped develop the theology. They pointed out that Mary’s Immaculate Conception
enhances Jesus’ redemptive work. Other members of the human race are cleansed
from original sin after birth. In Mary, Jesus’ work was so powerful as to
prevent original sin at the outset.
Reflection
In Luke 1:28 the angel Gabriel, speaking on God’s behalf,
addresses Mary as “full of grace” or “highly favored”. In that context, this
phrase means that Mary is receiving all the special divine help necessary for
the task ahead. However, the Church grows in understanding with the help of the
Holy Spirit. The Spirit led the Church, especially non-theologians, to the
insight that Mary had to be the most perfect work of God next to the
Incarnation. Or rather, Mary’s intimate association with the Incarnation called
for the special involvement of God in Mary’s whole life.
The logic of piety helped God’s people to believe that Mary was
full of grace and free of sin from the first moment of her existence. Moreover,
this great privilege of Mary is the highlight of all that God has done in
Jesus. Rightly understood, the incomparable holiness of Mary shows forth the
incomparable goodness of God.
Mary as the Immaculate Conception is the Patron Saint of:
Brazil
United States
United States
Lectio Divina: 2nd Sunday of Advent (A)
Lectio Divina
Sunday, December 8, 2019
John the Baptist’s proclamation in the desert
Matthew 3:1-12
Matthew 3:1-12
1. Opening prayer
Lord Jesus, send Your Spirit that I may learn to be small like
Zaccheus, small in moral stature, but also grant me strength to lift myself a
little from the earth, urged by the desire to see You passing during this time
of Advent, to know You and to know that You are there for me. Lord Jesus, good
master, by the power of Your Spirit, arouse in our hearts the desire to
understand Your Word that reveals the saving love of the Father.
2. Read the Word
1 In due course John the Baptist appeared; he proclaimed this
message in the desert of Judaea, 2 'Repent, for the kingdom of Heaven is close
at hand.'
3 This was the man spoken of by the prophet Isaiah when he said, ‘A voice of one that cries in the desert, “Prepare a way for the Lord, make his paths straight.”’
4 This man John wore a garment made of camel-hair with a leather loin-cloth round his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judaea and the whole Jordan district made their way to him, 6 and as they were baptized by him in the river Jordan they confessed their sins.
7 But when he saw a number of Pharisees and Sadducees coming for baptism he said to them, 'Brood of vipers, who warned you to flee from the coming retribution? 8 Produce fruit in keeping with repentance, 9 and do not presume to tell yourselves, "We have Abraham as our father," because, I tell you, God can raise children for Abraham from these stones. 10 Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire.
11 I baptize you in water for repentance, but the one who comes after me is more powerful than I, and I am not fit to carry his sandals; he will baptize you with the Holy Spirit and fire. 12 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 in a fire that will never go out.'
3 This was the man spoken of by the prophet Isaiah when he said, ‘A voice of one that cries in the desert, “Prepare a way for the Lord, make his paths straight.”’
4 This man John wore a garment made of camel-hair with a leather loin-cloth round his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judaea and the whole Jordan district made their way to him, 6 and as they were baptized by him in the river Jordan they confessed their sins.
7 But when he saw a number of Pharisees and Sadducees coming for baptism he said to them, 'Brood of vipers, who warned you to flee from the coming retribution? 8 Produce fruit in keeping with repentance, 9 and do not presume to tell yourselves, "We have Abraham as our father," because, I tell you, God can raise children for Abraham from these stones. 10 Even now the axe is being laid to the root of the trees, so that any tree failing to produce good fruit will be cut down and thrown on the fire.
11 I baptize you in water for repentance, but the one who comes after me is more powerful than I, and I am not fit to carry his sandals; he will baptize you with the Holy Spirit and fire. 12 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 in a fire that will never go out.'
3. A moment of silent prayer
Each one of us is full of questions in our hearts for anyone who
listens to us, but above all we need to listen, knowing that it is Jesus who is
speaking to us. Allow yourself to be led to your interior self where the Word
echoes in all its weight of truth and love, in all its therapeutic and
transforming power. Prayerful silence demands that we remain “inside”, that we
stand completely at the feet of the Lord and use all our energy to listen to
Him alone. Stop and listen.
4. To understand the Word
a) The manner in which the plot of the passage is expressed:
In this Sunday of Advent we are presented with the figure of John the Baptist, a challenging personality, as Jesus once said about John the Baptist in describing his personality: “What did you go out to see, a reed blowing in the wind?” (Mt 1:7). The profile of the Baptist that the liturgy puts before us is in two main sections: 3:1-6, the figure and activities of John; 3:7-12, his preaching. Within these two sections we may detect smaller matters that define the expression of this text. In 3:1-2 John is presented as the one who preaches «repentance» because «the kingdom of heaven is close at hand». This cry is like a thread running through the whole of John’s activity and is repeated in 3:8,12. The reason for this call to repentance is given as the imminent judgement of God which is compared to the cutting of every dry tree to be thrown into the fire to be burnt (3:10) and to the winnowing done by farmers on the threshing-floor to separate the wheat from the chaff which is also to be burnt in the fire (3:12). The image of fire which characterizes the last part of our liturgical passage shows the urgency of preparing oneself for the coming of God’s judgement.
The text presents the following:
Matthew 3:1-3: in this first small part «the voice crying in the desert» of Isaiah 40:2 is identified with the voice of the Baptist who invites all to repentance «in the desert of Judea»;
Matthew 3:4-6: there follows a brief section which, in a picturesque manner, describes the traditional figure of John: he is a prophet and an ascetic; because of his prophetic identity he is compared to Elijah; indeed he dresses like the Tishbite prophet. A geographical and special detail describes the movement of many people who come to receive the baptism of immersion in the waters of the Jordan, in a penitential atmosphere. The influence of his prophetic activity is not limited to one place but embraces the whole region of Judea including Jerusalem and the area around the Jordan.
Matthew 3:7-10: a special group of people comes to John to receive baptism, these are the «Pharisees and Sadducees». John addresses them with harsh words that they may stop their false religiosity and pay attention to «bearing fruit» so that they may avoid a judgement of condemnation.
Matthew 3:11-12: here the meaning of the baptism in relation to repentance is made clear and especially the difference between the two baptisms and the two protagonists: the baptism of John is with water for repentance; the baptism of Jesus “the more powerful who comes after” John, is with the Spirit and fire.
b) The message of the text:
In a typical biblical-narrative style, Matthew presents the figure and activity of John the Baptist in the desert of Judea. The geographical indication is meant to situate the activity of John in the region of Judea, whereas Jesus will carry out his activity in Galilee. For Matthew, the activity of John is entirely oriented towards and subject to “the one who is to come”, the person of Jesus. Also John is presented as a great and courageous preacher who foretells the imminent judgement of God.
The message of the Baptist consists of a precise imperative, “repent” and an equally clear reason: “for the kingdom of heaven is close at hand”. Repentance is foremost in the Baptist’s preaching even though at first its content is not yet clear. In 3:8, however, the fruits of repentance are revealed to give new direction to one’s existence. Such a revelation, on the one hand, is typical of prophets who wanted to make repentance as concrete as possible through a radical detachment from whatever until now was held as valuable; on the other hand, the revelation goes beyond and means to show that repentance is a turning towards “the kingdom of heaven”, towards something new which is imminent, together with its demands and prospects. It is a matter of giving a decisive turn to life in a new direction: the “kingdom of heaven” is the foundation and gives meaning to repentance and not just any human efforts. The expression “kingdom of heaven” says that God will reveal Himself to all and most powerfully. John says that this revelation of God is imminent, not distant.
The prophetic activity of John, with the characteristics of the figure of Elijah, is meant to prepare his contemporaries for the coming of God in Jesus. The motifs and images through which the figure of the Baptist is interpreted are interesting, among them the leather loin-cloth around his waist, sign of recognition of the prophet Elijah (2 Kings 1:8); the garment made of camel hair is typical of the prophet according to Zacharias 13:4. This is a direct identification between the prophet Elijah and John. This interpretation is obviously an answer of the Evangelist to the objection of the Jews of the time: how can Jesus be the Messiah, if Elijah has not yet come?
Through his prophetic activity, John succeeds in moving whole crowds just as Elijah had led back the whole people to faith in God (1 Kings 18). John’s baptism is not important because of the great crowds that come to receive it, but because it is accompanied by precise commitments of repentance. Besides, it is not a baptism that has the power to forgive sins. Only the death of Jesus has this power. However, it presents a new direction to give to one’s life.
Even the «Pharisees and Sadducees» come to receive it, but they come in a hypocritical spirit, with no intention of repenting. Thus they will not be able to flee God’s judgement. John’s invective towards these groups, covered in false religiosity, emphasizes that the role of his baptism, if received sincerely with the decision to change one’s life, protects whoever receives it from the imminent purifying judgement of God.
How will such a decision of repentance become evident? John does not give precise indications as to content, but limits himself to showing the motive: to avoid the punitive judgement of God. We could say that the aim of repentance is God, the radical recognition of God, directing in an entirely new way one’s life to God.
Yet the «Pharisees and Sadducees» are not open to repentance in so far as they place their faith and hope in being descendants of Abraham: because they belong to the chosen people, they are certain that God, by the merits of the father, will give them salvation. John questions this false certainty of theirs by means of two images: the tree and the fire.
First, the image of the tree that is felled: in the OT this refers to God’s judgement. A text from Isaiah describes it thus: «Behold the Lord, God of hosts, who tears the branches with deafening noise, the highest tips are cut off, the peaks are felled». The image of the fire has the function of expressing the “imminent anger” which will be manifested at God’s judgement (3:7). In a word, they show the pressing imminence of God’s coming; the listeners must open their eyes to what awaits them.
Finally, John’s preaching contrasts the two baptisms and the two persons: John and the one who is to come. The substantial difference is that Jesus baptizes with the Spirit and fire whereas John only with water, a baptism for repentance. This distinction emphasizes that the baptism of John is entirely subordinate to the baptism of Jesus. Matthew notes that the baptism with the Spirit has already taken place, namely in Christian baptism, as told in the scene of Jesus’ baptism, whereas baptism with fire must still come and will take place at the judgement that Jesus will perform.
The aim of John’s preaching, then, is to present a description of the judgement that awaits the community through the image of the chaff. The action of the farmer on the threshing-floor when he cleans the wheat from the chaff will also be the action of God on the community at the judgement.
In this Sunday of Advent we are presented with the figure of John the Baptist, a challenging personality, as Jesus once said about John the Baptist in describing his personality: “What did you go out to see, a reed blowing in the wind?” (Mt 1:7). The profile of the Baptist that the liturgy puts before us is in two main sections: 3:1-6, the figure and activities of John; 3:7-12, his preaching. Within these two sections we may detect smaller matters that define the expression of this text. In 3:1-2 John is presented as the one who preaches «repentance» because «the kingdom of heaven is close at hand». This cry is like a thread running through the whole of John’s activity and is repeated in 3:8,12. The reason for this call to repentance is given as the imminent judgement of God which is compared to the cutting of every dry tree to be thrown into the fire to be burnt (3:10) and to the winnowing done by farmers on the threshing-floor to separate the wheat from the chaff which is also to be burnt in the fire (3:12). The image of fire which characterizes the last part of our liturgical passage shows the urgency of preparing oneself for the coming of God’s judgement.
The text presents the following:
Matthew 3:1-3: in this first small part «the voice crying in the desert» of Isaiah 40:2 is identified with the voice of the Baptist who invites all to repentance «in the desert of Judea»;
Matthew 3:4-6: there follows a brief section which, in a picturesque manner, describes the traditional figure of John: he is a prophet and an ascetic; because of his prophetic identity he is compared to Elijah; indeed he dresses like the Tishbite prophet. A geographical and special detail describes the movement of many people who come to receive the baptism of immersion in the waters of the Jordan, in a penitential atmosphere. The influence of his prophetic activity is not limited to one place but embraces the whole region of Judea including Jerusalem and the area around the Jordan.
Matthew 3:7-10: a special group of people comes to John to receive baptism, these are the «Pharisees and Sadducees». John addresses them with harsh words that they may stop their false religiosity and pay attention to «bearing fruit» so that they may avoid a judgement of condemnation.
Matthew 3:11-12: here the meaning of the baptism in relation to repentance is made clear and especially the difference between the two baptisms and the two protagonists: the baptism of John is with water for repentance; the baptism of Jesus “the more powerful who comes after” John, is with the Spirit and fire.
b) The message of the text:
In a typical biblical-narrative style, Matthew presents the figure and activity of John the Baptist in the desert of Judea. The geographical indication is meant to situate the activity of John in the region of Judea, whereas Jesus will carry out his activity in Galilee. For Matthew, the activity of John is entirely oriented towards and subject to “the one who is to come”, the person of Jesus. Also John is presented as a great and courageous preacher who foretells the imminent judgement of God.
The message of the Baptist consists of a precise imperative, “repent” and an equally clear reason: “for the kingdom of heaven is close at hand”. Repentance is foremost in the Baptist’s preaching even though at first its content is not yet clear. In 3:8, however, the fruits of repentance are revealed to give new direction to one’s existence. Such a revelation, on the one hand, is typical of prophets who wanted to make repentance as concrete as possible through a radical detachment from whatever until now was held as valuable; on the other hand, the revelation goes beyond and means to show that repentance is a turning towards “the kingdom of heaven”, towards something new which is imminent, together with its demands and prospects. It is a matter of giving a decisive turn to life in a new direction: the “kingdom of heaven” is the foundation and gives meaning to repentance and not just any human efforts. The expression “kingdom of heaven” says that God will reveal Himself to all and most powerfully. John says that this revelation of God is imminent, not distant.
The prophetic activity of John, with the characteristics of the figure of Elijah, is meant to prepare his contemporaries for the coming of God in Jesus. The motifs and images through which the figure of the Baptist is interpreted are interesting, among them the leather loin-cloth around his waist, sign of recognition of the prophet Elijah (2 Kings 1:8); the garment made of camel hair is typical of the prophet according to Zacharias 13:4. This is a direct identification between the prophet Elijah and John. This interpretation is obviously an answer of the Evangelist to the objection of the Jews of the time: how can Jesus be the Messiah, if Elijah has not yet come?
Through his prophetic activity, John succeeds in moving whole crowds just as Elijah had led back the whole people to faith in God (1 Kings 18). John’s baptism is not important because of the great crowds that come to receive it, but because it is accompanied by precise commitments of repentance. Besides, it is not a baptism that has the power to forgive sins. Only the death of Jesus has this power. However, it presents a new direction to give to one’s life.
Even the «Pharisees and Sadducees» come to receive it, but they come in a hypocritical spirit, with no intention of repenting. Thus they will not be able to flee God’s judgement. John’s invective towards these groups, covered in false religiosity, emphasizes that the role of his baptism, if received sincerely with the decision to change one’s life, protects whoever receives it from the imminent purifying judgement of God.
How will such a decision of repentance become evident? John does not give precise indications as to content, but limits himself to showing the motive: to avoid the punitive judgement of God. We could say that the aim of repentance is God, the radical recognition of God, directing in an entirely new way one’s life to God.
Yet the «Pharisees and Sadducees» are not open to repentance in so far as they place their faith and hope in being descendants of Abraham: because they belong to the chosen people, they are certain that God, by the merits of the father, will give them salvation. John questions this false certainty of theirs by means of two images: the tree and the fire.
First, the image of the tree that is felled: in the OT this refers to God’s judgement. A text from Isaiah describes it thus: «Behold the Lord, God of hosts, who tears the branches with deafening noise, the highest tips are cut off, the peaks are felled». The image of the fire has the function of expressing the “imminent anger” which will be manifested at God’s judgement (3:7). In a word, they show the pressing imminence of God’s coming; the listeners must open their eyes to what awaits them.
Finally, John’s preaching contrasts the two baptisms and the two persons: John and the one who is to come. The substantial difference is that Jesus baptizes with the Spirit and fire whereas John only with water, a baptism for repentance. This distinction emphasizes that the baptism of John is entirely subordinate to the baptism of Jesus. Matthew notes that the baptism with the Spirit has already taken place, namely in Christian baptism, as told in the scene of Jesus’ baptism, whereas baptism with fire must still come and will take place at the judgement that Jesus will perform.
The aim of John’s preaching, then, is to present a description of the judgement that awaits the community through the image of the chaff. The action of the farmer on the threshing-floor when he cleans the wheat from the chaff will also be the action of God on the community at the judgement.
5. A meditation
a) Expecting God and repentance:
In his preaching John reminds us that the coming of God in our lives is always imminent. He also invites us strongly to a repentance that purifies the heart, renders it ready to meet Jesus who comes into the world of men and women and opens it to hope and universal love.
An expression of St. John Henry Newman may help us understand this new direction that the Word of God suggests is urgent: «Here on earth to live is to change and to be perfect is to have changed frequently». To change is to be understood from the point of view of repentance: an intimate change of heart. To live is to change. If ever this urge to change grows dim, you would no longer be alive. The book of the Apocalypse confirms this when the Lord says: “You are reputed to be alive yet are dead” (3:1). Again, “to be perfect is to change frequently”. It seems that St. John Henry Newman wanted to say: «Time is measured by my repentance”. This time of Advent too is measured through the project that God has for me. I must constantly open myself, be ready to allow myself to be renewed by Him.
b) Accepting the Gospel:
This is the condition for repentance. The Gospel is not only a collection of messages, but a Person who asks to enter into your life. Accepting the Gospel of this Sunday of Advent means opening the door of one’s own life to the one whom John the Baptist defined as more powerful. This idea was expressed well by John Paul II: “Open the doors to Christ…” Accept Christ who comes to me with His firm word of salvation. We recall the words of St. Augustine, who used to say, “I fear the Lord who passes by”. Such a passing by of the Lord may find us at a time of life when we are distracted or superficial.
c) Advent – a time for interior souls:
A mystical evocation found in the writings of Blessed Elisabeth of the Trinity helps us discover repentance as a time and occasion to immerse ourselves in God, to expose ourselves to the fire of love that transforms and purifies our lives: «Here we are at the sacred time of Advent which more than any other time we could call the time for interior souls, souls who live always and in all things “hidden in God with Christ”, at the center of themselves. While awaiting the great mystery [of Christmas]… let us ask Him to make us true in our love, that is to transform us… it is good to think that the life of a priest, like that of a Carmelite nun, is an advent that prepares the incarnation within souls! David sings in a psalm that the “fire will walk ahead of the Lord”. Is not love that fire? Is it not also our mission to prepare the ways of the Lord by our union with the one whom the Apostle calls a “devouring fire”? On contact with Him our souls will become like a flame of love that spreads to all the members of the body of Christ that is the Church”. (Letter to Rev. Priest Chevignard, in Writings, 387-389).
In his preaching John reminds us that the coming of God in our lives is always imminent. He also invites us strongly to a repentance that purifies the heart, renders it ready to meet Jesus who comes into the world of men and women and opens it to hope and universal love.
An expression of St. John Henry Newman may help us understand this new direction that the Word of God suggests is urgent: «Here on earth to live is to change and to be perfect is to have changed frequently». To change is to be understood from the point of view of repentance: an intimate change of heart. To live is to change. If ever this urge to change grows dim, you would no longer be alive. The book of the Apocalypse confirms this when the Lord says: “You are reputed to be alive yet are dead” (3:1). Again, “to be perfect is to change frequently”. It seems that St. John Henry Newman wanted to say: «Time is measured by my repentance”. This time of Advent too is measured through the project that God has for me. I must constantly open myself, be ready to allow myself to be renewed by Him.
b) Accepting the Gospel:
This is the condition for repentance. The Gospel is not only a collection of messages, but a Person who asks to enter into your life. Accepting the Gospel of this Sunday of Advent means opening the door of one’s own life to the one whom John the Baptist defined as more powerful. This idea was expressed well by John Paul II: “Open the doors to Christ…” Accept Christ who comes to me with His firm word of salvation. We recall the words of St. Augustine, who used to say, “I fear the Lord who passes by”. Such a passing by of the Lord may find us at a time of life when we are distracted or superficial.
c) Advent – a time for interior souls:
A mystical evocation found in the writings of Blessed Elisabeth of the Trinity helps us discover repentance as a time and occasion to immerse ourselves in God, to expose ourselves to the fire of love that transforms and purifies our lives: «Here we are at the sacred time of Advent which more than any other time we could call the time for interior souls, souls who live always and in all things “hidden in God with Christ”, at the center of themselves. While awaiting the great mystery [of Christmas]… let us ask Him to make us true in our love, that is to transform us… it is good to think that the life of a priest, like that of a Carmelite nun, is an advent that prepares the incarnation within souls! David sings in a psalm that the “fire will walk ahead of the Lord”. Is not love that fire? Is it not also our mission to prepare the ways of the Lord by our union with the one whom the Apostle calls a “devouring fire”? On contact with Him our souls will become like a flame of love that spreads to all the members of the body of Christ that is the Church”. (Letter to Rev. Priest Chevignard, in Writings, 387-389).
6. Psalm 71 (72)
With this psalm, the Church prays during Advent to express the
expectation of her king of peace, liberator of the poor and of the oppressed.
Rule your people with justice
God, endow the king with Your own fair judgement,
the son of the king with Your own saving justice,
that he may rule Your people with justice,
and Your poor with fair judgement.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
For he rescues the needy who call to him,
and the poor who have no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Rule your people with justice
God, endow the king with Your own fair judgement,
the son of the king with Your own saving justice,
that he may rule Your people with justice,
and Your poor with fair judgement.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
For he rescues the needy who call to him,
and the poor who have no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
7. Closing prayer
Lord Jesus, led by the powerful and vigorous word of John the
Baptist, Your precursor, we wish to receive Your baptism of Spirit and fire.
You know how many fears, spiritual laziness and hypocrisies reside in our
hearts. We know that with Your fan, little wheat would be left in our lives and
much chaff, ready to be thrown into the unquenchable fire. From the bottom of
our hearts we pray, Come to us in the humility of Your incarnation, of Your
humanity full of our limitations and sins and grant us the baptism of immersion
into the abyss of Your humility. Grant us to be immersed into those waters of
the Jordan that gushed out of Your wounded side on the cross and grant that we
may recognize you as true Son of God, our true Savior. During this Advent take
us into the desert of nothingness, of repentance, of solitude so that we may
experience the love of Spring. May Your voice not remain in the desert but may
it echo in our hearts so that our voice, immersed, baptized in Your Presence
may become news of love. Amen.
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