DECEMBER 16, 2012 : THIRD SUNDAY OF ADVENT

Third Sunday of Advent
Lectionary: 9

Reading 1 Zep 3:14-18a

Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you
he has turned away your enemies;
the King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
he will rejoice over you with gladness,
and renew you in his love,
he will sing joyfully because of you,
as one sings at festivals.

Responsorial Psalm Is 12:2-3, 4, 5-6.

R. (6) Cry out with joy and gladness: for among you is the great and Holy One of Israel.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. Cry out with joy and gladness: for among you is the great and Holy One of Israel.

Reading 2 Phil 4:4-7

Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.

Gospel Lk 3:10-18

The crowds asked John the Baptist,
"What should we do?"
He said to them in reply,
"Whoever has two cloaks
should share with the person who has none.
And whoever has food should do likewise."
Even tax collectors came to be baptized and they said to him,
"Teacher, what should we do?"
He answered them,
"Stop collecting more than what is prescribed."
Soldiers also asked him,
"And what is it that we should do?"
He told them,
"Do not practice extortion,
do not falsely accuse anyone,
and be satisfied with your wages."

Now the people were filled with expectation,
and all were asking in their hearts
whether John might be the Christ.
John answered them all, saying,
"I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor
and to gather the wheat into his barn,
but the chaff he will burn with unquenchable fire."
Exhorting them in many other ways,
he preached good news to the people.

www.usccb.org

Scripture Study

December 16, 2012 Third Sunday of Advent

Advent is a celebration lasting for four Sundays which focus on the "already" and the "not yet" aspects of Christianity as we wait for the complete manifestation of the Kingdom. Among the things pointed out by the Advent season are the three ways in which Christ entered and still enters our world:

1. He was born in Bethlehem about 2000 years ago.
2. He comes to us every day in each of our sisters and brothers.
3. He will come again in glory as the victorious, Messianic King of Kings.

This weekend we celebrate the Third Sunday of Advent. In the old Latin liturgy this was called "Gaudete Sunday." The name was taken from the Latin word for rejoice that starts off the second reading. On this Sunday, rose colored vestments may be used instead of the normal violet of Advent. This color is also usually used for the third candle in Advent wreaths.

With this Sunday, the readings turn our attention from the eschatological (end-time) coming of the Lord to the presence of the Lord already among us. It is precisely that presence of the Lord our God in our midst that is the cause of the joy proclaimed by Paul. Paul saw the coming of Jesus as the fulfillment of all the promises made to the people of God in the first reading. In the Gospel reading, John bears testimony to who he is and what his mission is. He also testifies to the "One Who is to come." How eagerly do we look for Him in the world around us right now?

NOTES on First Reading:

The ministry of Zephaniah took place during the first decade or so of the reign of Josiah (640-609 B.C.). The prophecy of Zephaniah came before that of Jeremiah, and probably influenced him in both language and ideas. The age of this prophet was a time of religious apostasy, and Zephaniah announced the impending judgment, the day of the Lord. The reading comes from the last part of Zephaniah which is the only upbeat part of the book. Here Zephaniah says that despite Judah's infidelities, the Lord in his mercy will spare a holy remnant, which will finally enjoy peace and the prophecy closes with a hymn of joy sung by the remnant restored to Zion.

* 3:14-15 These two verses constitute a summons to rejoice and form the introduction to the last part of the Book of Zephaniah which is made up of collected sayings about the coming day of vindication. The summons to rejoice is set against the background of victory or escape by the lifting of a siege. Verse 15 implies intervention by God. Parallels are: Isa 12:6-7; 52:9; Zech 2:14. They constitute a psalm of sorts. They are related to the kingship and Zion psalms: 97; 99; 46; 48.

* 3:16-18 These verses constitute another psalm at least in form and were probably added to the book to provide a conclusion as the remaining verses were added by a post exilic redactor.

* 3:16 "Hands grow limp" is an image for despair.

* 3:17 The Lord is portrayed as a savior and protector by His presence to save. "Renew you in His love" has also been translated by some as "He shall be silent in His love."

NOTES on Second Reading:

Paul ties the ideas of joy, thankfulness and the return of the Lord together. He maintains that our expectation of the soon return of the Lord should be both a source of joy and an inspiration to kindness because it is the proper response of a grateful heart to the blessings that God has lavished on us by allowing us to share in the peace and security that is found in Him through Jesus who will soon return.

* 4:5 The cause of the joy here and of the peace of verse 7 is the nearness of the Lord. The earliest Christians considered the time from the resurrection to the return of Christ to be the end time. From this point of view the Lord is near in every generation.

* 4:6 Paul links freedom from anxiety with placing needs in the hands of God by petitions in an attitude of thankfulness. See Matt 6:25-34; Eph 5:20.

* 4:7 This peace surpasses all understanding in two ways: It is beyond our power of understanding it; It is greater than, and accomplishes more than the peace that is provided by understanding and human wisdom. This peace is at a much deeper level than simple freedom from anxiety although freedom from anxiety may well be included within it. See John 14:27; Col 3:15.

NOTES on Gospel:

In verses 10-14 which appear in no other gospel, Luke's John excludes no profession from salvation but requires justice and charity from all. Luke also makes a point of showing the people on the fringes of religious respectability rather than the leaders of the religious establishment accepting the call to repentance. Their response to the message of Jesus will be largely the same as their response to the message of John.

* 3:10 The question asked here is repeated in verse 12 and 14. It is also repeated in 10:25 and 18:18. In Acts, also written by Luke, it appears three times Acts 2:37; 16:30; 22:10. Obviously it is an important question to Luke and one that he felt should be asked often.

* 3:11 John's response does not deal with ritual religious acts but with a radical selfless concern for others. This question of the proper use of material possessions will become a major Lukan theme.

* 3:12-14 Tax collectors and soldiers were exactly the ones that religious people of the time would not have expected to find at the river listening to John and yet they responded with faith and repented. This turn-around of expectations and prejudices will be characteristic of Luke's Gospel. Luke here prepares the reader for the roles that tax collectors and soldiers will play in this gospel and in Acts. As an historical note the things that John mentions for tax collectors and soldiers were part of the reforms that Augustus had tried to bring about in what had become a corrupt system.

* 3:15 They were awaiting the arrival of the Messiah or anointed one who would be the agent of Yahweh and restore Israel.

* 3:16 John says that another is coming who will be more powerful in His ability to purify them (Holy Spirit and fire rather than water). Students were not permitted to unfasten the sandal strap of their teacher as it was the work of a slave. John claims to be unworthy to even claim the title of slave for the one who is to come.

* 3:17 He will separate the good from evil like the winnowing fork separated the fruitful from the chaff. This language along with that of 3:7 and 3:9 is probably a fair portrayal of John and may explain his questions in 7:18-23 when he sees Jesus separating good from evil in a much less dramatic manner.

* 3:18 Luke identifies the messages of John and Jesus as so similar that he considers John as starting the preaching of the Good News which Jesus will complete and fulfill.

www.st-raymond-dublin.org

Meditation: "He will baptize you with the Holy Spirit and with fire"

: Why did thousands come out to hear John the Baptist? And what was so unusual about his message? Luke says that John "preached good news to the people" (Luke 3:17). The people recognized John as an extraordinary man of God and a prophet for their times. John came from the wilderness in the spirit and the power of Elijah (2 Kings 1:8). Elijah was the Old Testament prophet who had ascended into heaven in a fiery chariot. The Jews understood that Elijah would return to announce the appearance of the Messiah (Malachi 4:5). Centuries had elasped between the last of the Old Testament prophets and John the Baptist. John broke the prophetic silence of the previous centuries when he began to speak the word of God. 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. Luke mentions in particular two groups of people who came to John for spiritual advice – tax collectors and Jewish soldiers who belonged to the Roman peace-keeping force. Both groups were regarded as questionable by the Jewish authorities and were treated as outcasts.

John's message of repentance was very practical. He told the people three things: First, we must share our goods with one another, especially with those who lacked the necessities of life. Isn't that what it really means to love your neighbor as yourself? True love is sacrificial and generous. Second, we must give every person their due and take no advantage of another because of their position or status. For example, those who have the duty to collect taxes from others must charge no more than what is rightfully due. (Tax collectors often made handsome profits for themselves by overcharging others.) Those who have authority over others must not demand more than what is just and right. Soldiers in the Roman army could compel any citizen to assist them whenever they wished, such as carrying their heavy supplies for them or giving them food and drink. They often, however, abused their position to force people to do more for them than what was necessary. John did not tell them to leave their profession, but to be good, honest, and respectful soldiers. And thirdly, John exhorted his listeners to be content with what they had and to avoid coveting what belonged to others. John basically called the people to turn back to God and to walk in his way of love and righteousness. Whenever the gospel is proclaimed it has power to awaken faith in people and to change their lives for good. Do you believe that God's word is "good news" for you? And do you allow its transforming power to free you from sinful habits and harmful addictions?

John's message of "good news" inspired many to believe that God was about to do an extraordinary things in their midst. They wondered aloud if John himself might be the promised Messiah, the one who would deliver them from their oppression. When John compared his position with the Messiah, John humbly stated that he considered himself lower than the lowest slave. His task was simply to awaken the the interest of his people for God's word, unsettle them from their complacency, and arouse in them enough good will to recognize and receive the Messiah when he came. 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 Christ.

John's baptism was for repentance – turning away from sin and taking on a new way of life according to God's word. John said that the Messiah would "baptize with the Holy Spirit and with fire." Fire in biblical times was associated with God and with his action in the world and 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), his righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16). John expanded this image with the illustration of the process of separating wheat from chaff. A winnowing fan or shovel was used for tossing the wheat in the air. The heavier kernels of wheat fell to the ground, while the lighter chaff was carried off by the wind. The chaff was then collected and used for fuel (see Isaiah 21:10).

In the New Testament, the image of fire is also used of the Holy Spirit who comes to cleanse us from sin and make us holy (Matthew 3:11 and Acts 2:3). God's fire both purifies us of sin and it inspires in us a reverent fear of God and of his word. And it increases our desire for holiness and for the joy of meeting the Lord when he comes again. Do you want to be on fire for God and for the return of the Lord Jesus when he comes in his glory? 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). Jesus is ready to give us the fire of his Spirit that we may radiate the joy of the gospel to a world in desparate need of God's light and truth. The word of God has power to change and transform our lives that we may be lights pointing others to Jesus Christ, the true light of the world (John 8:12).  Like John the Baptist, we too are called to give testimony to the light and truth of Jesus Christ. Do you point others to Jesus Christ in the way you speak and live?

"Lord Jesus, 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 the light of Christ."

www.dailyscripture.net

Charity for All

Third Sunday of Advent

Father Edward McIlmail, LC Luke 3:10-18 The crowds asked John the Baptist, "What then should we do?" He said to them in reply, "Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise." Even tax collectors came to be baptized and they said to him, "Teacher, what should we do?" He answered them, "Stop collecting more than what is prescribed." Soldiers also asked him, "And what is it that we should do?" He told them, "Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages." Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah. John answered them all, saying, "I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire. His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire." Exhorting them in many other ways, he preached good news to the people. Introductory Prayer: As Christmas draws near, I desire to learn more deeply your example of humility by coming among us as an infant. I pray that this season rekindles my sense of hope in your providence. Petition: Jesus, grant me the grace to grow in the virtue I need to cultivate most. 1. Within Reach: Charity demands justice, at the very least. According to the Compendium of the Catechism (no. 381), justice consists in the firm and constant will to give to others their due. In this passage Saint John the Baptist points out two levels of justice toward neighbor. In the first level, he tells the tax collectors and soldiers to be content with the money that comes their way rightfully. The second level goes further. It demands that we share our surplus with those in genuine need. That surplus could be all around us: in our closet, our pantry, our checkbook. What could I share with the poor? A saintly maxim says: Live simply, so that others can simply live. 2. Open to All: People of all sorts approach John the Baptist for advice. He responds to them all. They hunger for meaning. They want to repent. Those same people are with us today. Maybe they are fallen-away Catholics, or Evangelicals, or Jews, or Muslims, or even atheists. They too seek meaning in their lives. All of them, whether or not they realize it, seek Christ, who "fully reveals man to man himself" (Gaudium et Spes, 22). Have I been willing to share that "secret" with others? Are there areas of my life where I shy away from talking about religion? The office? The mall? The dinner table? John the Baptist wouldn’t exclude anyone. Would I? 3. Groundwork: By calling for charity and justice John wants to prepare the people for the arrival of the Messiah. Without hearts open to others, they would not be able to accept the robust message of Christ. Charity prepares the heart for the seed of the Gospel. If ever my relationship with Christ grows cold, I should ask, “How is my charity? The key to finding myself demands that I look first to serve God and others. Conversation with Christ: Lord, for you, charity is the highest value. You even spoke about it the night before your death. "I give you a new commandment: Love one another as I have loved you, so you also should love one another" (John 13:34). Christmas should enkindle charity in my heart. Let me see you in every person I meet today. Resolution: I will perform a special act of charity today for someone at home, work or school.

www.regnumchristi.com

SUNDAY, DECEMBER 16
THIRD SUNDAY IN ADVENT
LUKE 3:10-18
(Zephaniah 3:14-18a; Psalm: Isaiah 12; Philippians 4:4-7)
KEY VERSE: "He will baptize you with the Holy Spirit and fire" (v 16). 
READING: John the Baptist preached a message of repentance for the forgiveness of sins. Those who desired to reform their lives asked, "What then should we do?" (v 10). John told each group to do more than the law required. He told them that he baptized with water to symbolize a conversion to the will of God, but that "one mightier" (v.16) was coming whose baptismwould be definitive. John used the image of a winnowing fan, a shovel used to separate the wheat from the chaff, to describe God's coming judgment that would divide the good from the bad. Jesus would bring salvation through his baptism with the purifying fire of God's judgment through the Holy Spirit. In Baptism, a Christian dies to their former lives of sin, and rises to a new life with Christ. 
REFLECTING: As you light the Third Candle of Advent pray for someone in need of joy in their life.
PRAYING: Lord Jesus, enkindle in me the fire of your love so that I might do your works.

NOTE: The Third Sunday of Advent is called "Gaudete" (Rejoice) Sunday from the Entrance Antiphon: "Rejoice in the Lord always; again I will say, Rejoice" [Phil 4:4]. Rose Colored Vestments are worn and a rose colored candle is lit on the Advent Wreath.

SIMBANG GABI - DECEMBER 16--24

The �Simbang Gabi� (Mass at Dawn) is a Filipino tradition where the faithful attend dawn Masses on the nine consecutive days leading to Christmas. In the Philippines, the Masses began as early-morning liturgies to accommodate the working hours of farmers and fishermen. Now in urban cities Simbang Gabi is held in the evenings for the convenience of working people. Filipino families enact Panuluyan, a form of the Mexican Posada, in anticipation of the coming birth of Jesus Christ. The oldest Philippine symbol is the belen (nativity set) which was introduced from the tradition started by St. Francis of Assisi in 1223. The belen is found mostly in churches and affluent homes, while the parol (lantern) is found everywhere Filipinos celebrate Christmas. Theparol represents the star of Bethlehem, which  symbolically guides the Messiah to the house and announces that here is a a family that has accepted the Messiah. After every service it is mini-fiesta time, usually with puto bumbong a violet glutinous rice steamed in tubes served with sugar and grated coconut, and salabat(ginger tea). The novena ends on Noche Buena (Christmas Eve) with a midnight mass called Misa De Aguinaldo, "the night of light and joy."

LAS POSADAS - December 16--24

Las Posadas is a nine-day celebration with origins in Spain, beginning December 16th and ending December 24th in the evening. In Mexico, and parts of the Southwest U.S., the Bible story of Joseph and Mary's long-ago search for shelter in anticipation of the birth of Jesus comes to life. The neighborhood processions stop at predetermined homes along the route, where participants request posada (Spanish word for lodging) through song - only to be turned away at all but the final site. Between each stop, the pilgrims (some costumed to represent Joseph and Mary) sing carols and pray the rosary. When they are finally given posada, they celebrate by breaking candy-filled pinatas and eating delicacies, such as tamales and pan dulce (sweet bread). Despite its cultural Mexican roots, Las Posadas has transcended cultural lines among Latinos of diverse backgrounds and other nationalities.

www.daily-word-of-life.com

Cry out with joy and gladness: for among you is the great and Holy One of Israel.

 ‘What must we do then?’
The readings today both comfort and challenge. We are told by the prophet Zephaniah, and by Paul, that God is in our midst and very near. This is comforting because when the going gets tough we tend to forget that. I pray for the grace, Lord, to remember always that I can turn to you for help.

The gospel offers a challenge. It insists that faith cannot be just an intellectual thing; it has to affect all areas of life. We are called to act justly in every aspect of life. We know we cannot do this on our own, but the gift of the Holy Spirit will help us. In the spirit of the psalm, we pray that we may place our trust in you, O God, that we will not fear but turn to you, our strength and saviour. We then cry out in joy and gladness, so that others too will come to realise that you are working in all our lives.

www.churchresources.info

December 16
Blessed Honoratus Kozminski
(1825-1916)

He was born in Biala Podlaska (Siedlce, Poland) and studied architecture at the School of Fine Arts in Warsaw. When Wenceslaus was almost 16, his father died. Suspected of participating in a rebellious conspiracy, the young man was imprisoned from April 1846 until the following March. In 1848 he received the Capuchin habit and a new name. Four years later he was ordained. In 1855 he helped Blessed Mary Angela Truszkowska establish the Felician Sisters.

Honoratus served as guardian in a Warsaw friary already in 1860. He dedicated his energies to preaching, to giving spiritual direction and to hearing confessions. He worked tirelessly with the Secular Franciscan Order.

The failed 1864 revolt against Czar Alexander III led to the suppression of all religious Orders in Poland. The Capuchins were expelled from Warsaw and forced to live in Zakroczym, where Honoratus continued his ministry and began founding 26 male and female religious congregations, whose members took vows but wore no religious habit and did not live in community. They operated much as today’s secular institutes do. Seventeen of these groups still exist as religious congregations.

The writings of Father Honoratus are extensive: 42 volumes of sermons, 21 volumes of letters as well as 52 printed works on ascetical theology, Marian devotion, historical writings, pastoral writings — not counting his many writings for the religious congregations he founded.

In 1906, various bishops sought the reorganization of these groups under their authority; Honoratus defended their independence but was removed from their direction in 1908. He promptly urged the members of these congregations to obey the Church’s decisions regarding their future.

He “always walked with God,” said a contemporary. In 1895 he was appointed Commissary General of the Capuchins in Poland. Three years before he had come to Nowe Miasto, where he died and was buried. He was beatified in 1988.

Comment:

The story is told that Francis and Brother Leo, his secretary, were once on a journey and Francis volunteered to tell Leo what perfect joy is. Francis began by saying what it was not: news that the kings of France, England, as well as all the world’s bishops and many university professors had decided to become friars, news that the friars had received the gift of tongues and miracles, or news that the friars had converted all the non-Christians in the world. No, perfect joy for them would be to arrive cold and hungry at St. Mary of the Angels, Francis’ headquarters outside Assisi, and be mistaken by the porter for thieves and beaten by the same porter and driven back into the cold and rain. Francis said that if, for the love of God, he and Leo could endure such treatment without losing their patience and charity, that would be perfect joy (cited in Regis Armstrong, O.F.M. Cap., and Ignatius Brady, O.F.M., Francis and Clare: The Complete Works, pages 165-166).

Honoratus worked very zealously to serve the Church, partly by establishing a great variety of religious congregations adapted to the special circumstances of Poland in those years. He could have retreated into bitterness and self-pity when the direction of those congregations was taken away from him; that was certainly a “perfect joy” experience. He urged the members of these groups to obey willingly and gladly, placing their gifts at the service of the Good News of Jesus Christ.

Quote:

When the Church removed Honoratus from the direction of his religious congregations and changed their character, he wrote: “Christ’s Vicar himself has revealed God’s will to us, and I carry out this order with greatest faith.... Remember, dear brothers and sisters, that you are being given the opportunity to show heroic obedience to the holy Church.”

www.americancatholic.org

St. Ado of Vienne

Feastday: December 16

Died: 875

An archbishop and scholar, Ado was born in Sens and educated at the Benedictine abbey of Ferrieres. Abbot Lupus Servatus, an outstanding humanist of the time, trained Ado, and was impressed with the obvious holiness of the young man. A noble by birth, Ado renounced his inheritance and became a Benedictine, in time assigned to the monastery of Prum, near Trier, Germany. Ado's holiness made him enemies, and he was forced to leave Prum. He went to Rome on a pilgrimage and remained there for two years. He then went to Ravenna, where he found an old copy of the Roman Martyrology. Using this, Ado wrote a new version, published in 858. In Lyons, Ado was welcomed by St. Remigius, the archbishop. He served as a pastor in Lyons until 860, when he became the archbishop of Vienne, appointed by Pope Nicholas I. Ado reformed the clergy in Vienne and wrote the lives of St. Desiderius and St. Theuderis. He also opposed the actions of Lothair II, the king of Lorraine, who tried to set aside his lawful wife to marry his mistress. Lothair bribed officials to get a divorce from his queen, Theutberga, but was undone when Ado went to Rome and denounced the plot to the pope. Ado remained in Vienne until his death in 875.

www.catholic.org

BL. MARY OF THE ANGELS, (OCD), VIRGIN (M)

Liturgy: Sunday, December 16, 2012

Mary of the Angels was born in Turin on Jan. 7, 1661, the last of eleven children of the Count John Donatus Fontanella di Baldissero and of Countess Mary Tana di Santana. When she was fourteen, her father had already died; and she had to overcome resolutely the opposition of her mother in order to enter the monastery of the Discalced Carmelite nuns of St. Christine, which had been founded on April 30, 1639, by the princes Of Savoy. On Nov. 19, 1675, she gave up her name of Marianna and was clothed in the religious habit; on Dec. 26, 1676, she made her religious profession. Long years of indescribable sufferings, borne with heroic serenity, refined her spirit even to mystical transformation in God. The renown of her holiness imposed itself on the esteem and confidence of her sisters in Carmel and her fellow-citizens. She obtained papal dispensation to be elected prioress at the age of thirty-three, and was confirmed in the same office three more times. She was also entrusted with the office of mistress of novices; and in 1702 she founded a new Carmel at Moncalieri.  

She revealed her charity for her neighbor and for her country by continual prayer, by her life of immolation, by her delicacy and care in receiving and consoling everyone. Members of royalty were among her admirers and confidants. She obtained from the Lord the end of the war and the liberation of Turin in 1696. Ascribing that grace to the intercession of St. Joseph, she had the joy of having him proclaimed a patron of the city, with a solemn triduum at St. Christine's. A few years later she turned to the Bl. Virgin to obtain again the liberation of Turin from the imminent danger of siege and invasion on the part of the French troops. On Sept. 7, 1706, the united forces of Duke Victor Amadeus and Prince Eugene of Savoy gained a decisive victory, as the blessed had foretold.

To celebrate this victory, the famous votive temple at Superga was built. 
Mary of the Angels lived as a true daughter of St. Teresa of Jesus, zealously upholding the full observance of the rule and the counsels. She was distinguished by an unsullied purity — such as to be compared with St. Aloysius Gonzaga, to whom she was related on her mother's side — by her intense love of suffering, by her apostolic zeal, by her continual suffrages for the souls in purgatory, by a very tender devotion to the Bl. Virgin and to St. Joseph. She was enriched by God with extraordinary charisms. She died at Turin on Dec. 16, 1717, leaving behind many letters and some spiritual autobiographical accounts (unedited).

The canonical processes were begun in 1722. On May 5, 1778, Pius VI proclaimed the heroicity of her virtues; and on April 25, 1865, Pius IX declared her a blessed. Her body rests at Turin in the church of St. Teresa, the work of the architect Juvenal Delponte, under a magnificent altar, opposite the monumental chapel of St. Joseph, the masterpiece of Philip Juvara. Her liturgical feast is celebrated by the Discalced Carmelites on Dec. 16, with the rank of an optional memorial.   

www.ocarm.org

LECTIO: 3RD SUNDAY OF ADVENT (C)

 

Lectio: 

 Sunday, December 16, 2012  

John the Baptist’s preaching 
in preparation for the coming of the Kingdom
Luke 3,10-18

1. LECTIO

a) Opening prayer

Come, Spirit Creator, enlighten our minds, fill the hearts you have created with your grace. Be light to our intellect, ardent flame in our hearts; heal our wounds with the balsam of your love. Light of eternal wisdom, reveal to us the mystery of God the Father and of the Son united in one single love. Amen.

b) Gospel reading

In those days, 10 the multitudes asked John, "What then shall we do?" 11 And he answered them, "He who has two coats, let him share with him who has none; and he who has food, let him do likewise." 12 Tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?" 13 And he said to them, "Collect no more than is appointed you." 14 Soldiers also asked him, "And we, what shall we do?" And he said to them, "Rob no one by violence or by false accusation, and be content with your wages." 
15 As the people were in expectation, and all men questioned in their hearts concerning John, whether perhaps he were the Christ, 16 John answered them all, "I baptize you with water; but he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will baptize you with the Holy Spirit and with fire. 17 His winnowing fork is in his hand, to clear his threshing floor, and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire." 
18 So, with many other exhortations, he preached good news to the people.

c) Prayerful silent time

that the Word of God may enter into our hearts and enlighten our life.

2. MEDITATIO

a) A key to the reading

An integral part of Luke’s Gospel message is the need for conversion: metanoia, that is, a change of mind to a way of thinking and acting that is divine. Very often we meet in Luke’s Gospel scenes where the mercy of God manifests itself in Jesus Christ towards the poor and humble of heart (Lk 1: 46-55; 2: 1-20; 5: 12-31; 6: 17-38). These scenes stand in contrast to the severe treatment reserved for the rich and proud whose heart is hard and closed to God and the needy neighbour (LK 16: 19-31; 17: 1-3).

The text of this Sunday’s liturgy, presents us with this theme. The passage, 3: 10-18, is part of Luke’s presentation of John the Baptist’s preaching in preparation for the mystery of Jesus. John the Baptist proclaims the imminent coming of the day of the Lord: “Brood of vipers, who warned you to fly from the retribution that is coming?” (Lk 3: 7). The prophets had proclaimed the coming of this day of wrath and salvation, as also the coming of a messenger known as Elijah (Sir 48: 11), who would prepare the way before the Lord (Mal 3: 1-5). In Christian tradition, John the Baptist is the messenger who prepares for the day of the coming of the Lord Jesus, the Messiah: “someone is coming, someone who is more powerful than I am” (Lk 3: 16). In fact, John’s ministry takes place at a time of great messianic expectations: “A feeling of expectancy had grown among the people” (Lk 3: 15) and asks of the Baptist whether he is the Messiah. Later, this question is put to Jesus too (Lk 9: 7-9, 18-21) who then reveals his identity in the implicit confirmation of the profession of faith made by Peter.

In verses 3:1-18 of Luke’s Gospel, we have everything concerning the ministry and mission of John the Baptist. He was sent to baptise as a sign of repentance and to preach the conversion that brings salvation: “produce the appropriate fruits” (Lk 3: 7); “I baptise you with water” (Lk 3: 16). Through his preaching, John “announced the good news” (Lk 3: 18) that salvation was not only reserved for some of the elect but is offered to all, including publicans and soldiers (Lk 3: 10-14), to all those who live and act justly and with charity. Jesus, in his turn, will further clarify this truth by his merciful attitude towards publicans, sinners and those marginalized (Lk 7: 1-10, 36-50; 17: 11-19; 18: 9-14). In fact, the theme of salvation became tied to the coming of the Kingdom of God, which is in our midst (Lk 17: 20-21) and implies social justice and equality among all persons (Lk 3: 10-14). Hence salvation is not just an abstract and personal quality but is real and collective. This salvation is offered to us by God in those who are baptised with the Holy Spirit and fire (Lk 3: 16b). “His winnowing-fan is in his hand to clear his threshing floor and to gather the wheat into his barn; but the chaff he will burn in a fire that will never go out” (Lk 3: 17). Following the Gospel story, we see that several times Jesus will make similar references concerning the coming of the Kingdom through warnings and parables (Lk 13: 1-5; 17: 22-37). We can say that in looking at the ministry and mission of Jesus, Luke lets us see the perfecting of the proclamation and preaching of John. Here we may remember what Jesus said in the synagogue in Nazareth, “This text is being fulfilled today even as you listen” (Lk 4: 21).

b) A few questions

to direct our meditation and practice.

a) The need for conversion: metanoia, that is, changing one’s imperfect way of thinking to the divine way of thinking and acting. Do I feel this need?

b) God’s mercy towards the poor and humble of heart manifests itself in Jesus Christ. Do I identify myself with these?

c) “A feeling of expectancy had grown among the people” (Lk 3: 15). The early Christians anxiously awaited the second coming of the Lord: “The Spirit and the Bride say, ‘Come’ Let everyone who listens answer, ‘Come’ “ (Apoc 22: 17). Do I await the coming of the Lord, or am I so busy with material life that I am inordinately attached to all things passing?

d) In Christian tradition, John the Baptist is the messenger who prepares the people for the first coming of the Lord Jesus, the Messiah. The Church has received the same mission of preparing the way of the Lord who will come: “I shall indeed be with you soon!” (Apoc 22: 20). What can I do to prepare for the second coming of the Lord?

e) Salvation is not reserved for a few elect but is offered to all, including those considered “unworthy” of the salvation of God. In Jesus’ time, those included among the “unworthy” were the publicans and pagans. Who are those frequently considered “unworthy” of salvation in our day?

f) The theme of salvation is closely related to the coming of the Kingdom of God and has social justice implications: “Now I am making the whole of creation new” (Apoc 21: 5). What can I do to promote justice in a way that will affect the structures of social injustice?

3. ORATIO

a) Psalm 97 (96, 1-7, 10-12)

The Lord reigns; let the earth rejoice;
let the many coastlands be glad!
Clouds and thick darkness are round about him; 
righteousness and justice are the foundation of his throne.

Fire goes before him, 
and burns up his adversaries round about. 
His lightnings lighten the world;
the earth sees and trembles. 
The mountains melt like wax before the Lord, 
before the Lord of all the earth.
The heavens proclaim his righteousness;
and all the peoples behold his glory.

All worshipers of images are put to shame, 
who make their boast in worthless idols; 
all gods bow down before him.

The Lord loves those who hate evil;
he preserves the lives of his saints;
he delivers them from the hand of the wicked. 
Light dawns for the righteous, 
and joy for the upright in heart.
Rejoice in the Lord, O you righteous,
and give thanks to his holy name! 

b) Closing prayer

Word, splendour of the Father, in the fullness of time you came down from heaven to redeem the world. Your Gospel of peace frees us from every fault, pours out light into our minds and hope into our hearts. When, among the splendours of heaven, you will return as judge, welcome us to your right hand in the assembly of the blessed. Praise be to Christ our Lord, to the Father and to the Holy Spirit, as it was in the beginning, is now and will be forever. Amen.

4. CONTEMPLATIO

Contemplation is knowing how to adhere with one’s mind and heart to the Lord who by his Word transforms us into new beings who always do his will. “Knowing these things, you will be blessed if you do them.” (Jn 13: 17)

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