Third Sunday of Advent
Lectionary: 7
Lectionary: 7
The desert and the
parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
they will see the glory of the LORD,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
they will meet with joy and gladness,
sorrow and mourning will flee.
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
they will see the glory of the LORD,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
they will meet with joy and gladness,
sorrow and mourning will flee.
Responsorial PsalmPS 146:6-7, 8-9, 9-10
R. (cf. Is 35:4) Lord, come and save us.
or:
R. Alleluia.
The LORD God keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Lord, come and save us.
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Lord, come and save us.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations.
R. Lord, come and save us.
or:
R. Alleluia.
or:
R. Alleluia.
The LORD God keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Lord, come and save us.
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Lord, come and save us.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations.
R. Lord, come and save us.
or:
R. Alleluia.
Reading 2JAS 5:7-10
Be patient,
brothers and sisters,
until the coming of the Lord.
See how the farmer waits for the precious fruit of the earth,
being patient with it
until it receives the early and the late rains.
You too must be patient.
Make your hearts firm,
because the coming of the Lord is at hand.
Do not complain, brothers and sisters, about one another,
that you may not be judged.
Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers and sisters,
the prophets who spoke in the name of the Lord.
until the coming of the Lord.
See how the farmer waits for the precious fruit of the earth,
being patient with it
until it receives the early and the late rains.
You too must be patient.
Make your hearts firm,
because the coming of the Lord is at hand.
Do not complain, brothers and sisters, about one another,
that you may not be judged.
Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers and sisters,
the prophets who spoke in the name of the Lord.
GospelMT 11:2-11
When John the
Baptist heard in prison of the works of the Christ,
he sent his disciples to Jesus with this question,
“Are you the one who is to come,
or should we look for another?”
Jesus said to them in reply,
“Go and tell John what you hear and see:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear,
the dead are raised,
and the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
As they were going off,
Jesus began to speak to the crowds about John,
“What did you go out to the desert to see?
A reed swayed by the wind?
Then what did you go out to see?
Someone dressed in fine clothing?
Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet?
Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
Behold, I am sending my messenger ahead of you;
he will prepare your way before you.
Amen, I say to you,
among those born of women
there has been none greater than John the Baptist;
yet the least in the kingdom of heaven is greater than he.”
he sent his disciples to Jesus with this question,
“Are you the one who is to come,
or should we look for another?”
Jesus said to them in reply,
“Go and tell John what you hear and see:
the blind regain their sight,
the lame walk,
lepers are cleansed,
the deaf hear,
the dead are raised,
and the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
As they were going off,
Jesus began to speak to the crowds about John,
“What did you go out to the desert to see?
A reed swayed by the wind?
Then what did you go out to see?
Someone dressed in fine clothing?
Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet?
Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
Behold, I am sending my messenger ahead of you;
he will prepare your way before you.
Amen, I say to you,
among those born of women
there has been none greater than John the Baptist;
yet the least in the kingdom of heaven is greater than he.”
Scripture Study
December
15, 2013 Third Sunday of Advent
Now
at the Third Sunday of Advent we are invited by the readings to consider how
God has fulfilled, and is still fulfilling His promises in the world and in our
own lives. Isaiah promises an abundance of blessings in the Messianic age and
Jesus expands on them by adding even greater ones in His modified quotation of
Isaiah. To what extent are we, like John, misled by our expectations and
looking for the wrong kind of Messiah? James reminds us of the need for
patience. Just as the farmer must wait for the rains to come in due time, so
must we wait for the grace of God to rain down on us at the proper time. We,
like the ground, must wait and get prepared. Once again the great Advent
question comes up. "How are we spending the time while we wait? " After
all, Advent is all about waiting. Israel waited for the coming of the Messiah;
we wait for His return and we wait and look for Him in each other.
First Reading: Isaiah 35:1-6a, 10
1 The desert and the parched land will exult;
the steppe will rejoice and bloom.
2 They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
They will see the glory of the LORD,
the splendor of our God.
3 Strengthen the hands that are feeble,
make firm the knees that are weak,
4 Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
With divine recompense
he comes to save you.
5 Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
6 Then will the lame leap like a stag,
then the tongue of the dumb will sing.
10 Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
They will meet with joy and gladness,
sorrow and mourning will flee.
NOTES on First Reading:
* 35:1 The personification of nature is common in the Book of Isaiah as in 33:9, 44:23, 55:12.
* 35:2 These are all fertile areas renown for their beautiful trees and lush foliage. The Glory of the Lord will be responsible for the transformation and will bring it about.
* 35:4 These are God's words to Joshua in Jos 1:6-7,9,18
* "God will come" is similar to language used for the coming of the Messiah (62:11; Rev 22:12; 34:8).
* 35:5 Spiritual and physical healing are linked together as in the ministry of Jesus. This is the scripture quote with which Jesus answers the disciples of John. (Mat 11:5)
* 35:6a These are signs of the Messianic age (Mat 12:22; Acts 3:7-8; 32:2; Ex 17:6; 2Kings 3:15-20).
*6b-9 These verses are left out of the reading. Although they may originally have referred to the restoration of Israel, in time they came to be seen as a statement of the idyllic conditions of the Messianic age.
Second Reading: James 5:7-10
7 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. 8 You too must be patient. Make your hearts firm, because the coming of the Lord is at hand.
9 Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates. 10 Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord.
NOTES on Second Reading:
* 5:7-11 Here James reminds those oppressed by the unjust rich of the need for patience, both in bearing the sufferings of human life and in their expectation of the coming of the Lord. It is at the Lord's coming that they will receive their reward (James 5:7-8,10-11; Hebrews 10:25; 1 John 2:18).
* 5:7 The early and the late rains is an expression related to the agricultural seasons in ancient Palestine which had two rainy seasons (October-November and April-May) each year (see Deut 11:14; Jer 5:24; Joel 2:23). This expression is often used in the Old Testament in the numeration of God's gifts (Deut 11:14).
* 5:8 Although the letter echoes the sayings of Jesus in many places, this is one of the few clear statements of specifically Christian doctrine in James.
* 5:9 The coming of the Lord is now cast as the coming of the Judge. James urges peaceful relations among members of the community as he echoes 4:11-12.
* 5:10 Here the disciples are reminded that they stand in the tradition of the prophets who were often martyrs. See Matt 23:29-31; Acts 7:52.
Gospel Reading: Matthew 11:2-11
2 When John heard in prison of the works of the Messiah, he sent his disciples to him 3 with this question, "Are you the one who is to come, or should we look for another?" 4 Jesus said to them in reply, "Go and tell John what you hear and see: 5 the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them. 6 And blessed is the one who takes no offense at me."
7 As they were going off, Jesus began to speak to the crowds about John, "What did you go out to the desert to see? A reed swayed by the wind? 8 Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. 9 Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written: 'Behold, I am sending my messenger ahead of you; he will prepare your way before you.'
11 Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he."
NOTES on Gospel:
* 11:2-12:50 This is the beginning of the narrative section of the third part of Matthew's Gospel which deals with the growing opposition to Jesus. It is largely devoted to disputes and attacks relating to faith and discipleship and thus contains much material on the sayings of Jesus.
* 11:2 The story of John's imprisonment is related in Matthew 14:1-12. The phrase, "what the Messiah was doing" refers to the deeds in Matthew 8-9. Use of this phrase turns attention to the real question which is, "what type of Messiah is Jesus to be?"
* 11:3 In 3:10 and 12 John had expressed his expectation that the one who is to come (Malachi 3:1) would be on a mission of fiery judgment. The ministry of Jesus seemed to be one of reconciliation rather than judgment and John may well have been puzzled.
* 11:4-5 Jesus' works of mercy are a fulfillment of God's promises. His answer is full of allusions to Isa 26:19; 29:18-19; 35:5 and 61:1-2.
* 11:5 The original statements in Isaiah did not mention lepers or the dead. These are added in the gospel, perhaps to indicate the abundance with which God's promises are fulfilled in the coming of Jesus. Jesus presents himself as a blessing on the needy rather than as a judgment on the wicked. Other parts of Matthew present the judgment aspects of Christ's mission.
* 11:6 The beatitude is a warning to John not to disbelieve because his expectations have not been met.
* 11:7-15 Although Jesus seems to rebuke John, this is counterbalanced by a reminder of the greatness of the Baptist's function.
* 11:9-10 The popular Jewish belief was that there had been no prophet in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited by the people, and Jesus agrees that John was such a prophet. Yet Jesus insists that John was more than a prophet, for he was the precursor of the one who would bring in the new and final age. The Old Testament quotation is a combination of Malachi 3:1 and Exodus 23:20 with the significant change that the "before me" of Malachi becomes "before you." The messenger now precedes not Yahweh, as in the original, but Jesus.
* 11:11 This verse does not compare the individual persons but the period of salvation history or the age of grace of which they are a part. John although a New Testament character is really a prophet in the Old Testament sense. The least in the kingdom of heaven is identified with Christ Himself.
First Reading: Isaiah 35:1-6a, 10
1 The desert and the parched land will exult;
the steppe will rejoice and bloom.
2 They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
They will see the glory of the LORD,
the splendor of our God.
3 Strengthen the hands that are feeble,
make firm the knees that are weak,
4 Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
With divine recompense
he comes to save you.
5 Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
6 Then will the lame leap like a stag,
then the tongue of the dumb will sing.
10 Those whom the LORD has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
They will meet with joy and gladness,
sorrow and mourning will flee.
NOTES on First Reading:
* 35:1 The personification of nature is common in the Book of Isaiah as in 33:9, 44:23, 55:12.
* 35:2 These are all fertile areas renown for their beautiful trees and lush foliage. The Glory of the Lord will be responsible for the transformation and will bring it about.
* 35:4 These are God's words to Joshua in Jos 1:6-7,9,18
* "God will come" is similar to language used for the coming of the Messiah (62:11; Rev 22:12; 34:8).
* 35:5 Spiritual and physical healing are linked together as in the ministry of Jesus. This is the scripture quote with which Jesus answers the disciples of John. (Mat 11:5)
* 35:6a These are signs of the Messianic age (Mat 12:22; Acts 3:7-8; 32:2; Ex 17:6; 2Kings 3:15-20).
*6b-9 These verses are left out of the reading. Although they may originally have referred to the restoration of Israel, in time they came to be seen as a statement of the idyllic conditions of the Messianic age.
Second Reading: James 5:7-10
7 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. 8 You too must be patient. Make your hearts firm, because the coming of the Lord is at hand.
9 Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates. 10 Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord.
NOTES on Second Reading:
* 5:7-11 Here James reminds those oppressed by the unjust rich of the need for patience, both in bearing the sufferings of human life and in their expectation of the coming of the Lord. It is at the Lord's coming that they will receive their reward (James 5:7-8,10-11; Hebrews 10:25; 1 John 2:18).
* 5:7 The early and the late rains is an expression related to the agricultural seasons in ancient Palestine which had two rainy seasons (October-November and April-May) each year (see Deut 11:14; Jer 5:24; Joel 2:23). This expression is often used in the Old Testament in the numeration of God's gifts (Deut 11:14).
* 5:8 Although the letter echoes the sayings of Jesus in many places, this is one of the few clear statements of specifically Christian doctrine in James.
* 5:9 The coming of the Lord is now cast as the coming of the Judge. James urges peaceful relations among members of the community as he echoes 4:11-12.
* 5:10 Here the disciples are reminded that they stand in the tradition of the prophets who were often martyrs. See Matt 23:29-31; Acts 7:52.
Gospel Reading: Matthew 11:2-11
2 When John heard in prison of the works of the Messiah, he sent his disciples to him 3 with this question, "Are you the one who is to come, or should we look for another?" 4 Jesus said to them in reply, "Go and tell John what you hear and see: 5 the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them. 6 And blessed is the one who takes no offense at me."
7 As they were going off, Jesus began to speak to the crowds about John, "What did you go out to the desert to see? A reed swayed by the wind? 8 Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. 9 Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written: 'Behold, I am sending my messenger ahead of you; he will prepare your way before you.'
11 Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he."
NOTES on Gospel:
* 11:2-12:50 This is the beginning of the narrative section of the third part of Matthew's Gospel which deals with the growing opposition to Jesus. It is largely devoted to disputes and attacks relating to faith and discipleship and thus contains much material on the sayings of Jesus.
* 11:2 The story of John's imprisonment is related in Matthew 14:1-12. The phrase, "what the Messiah was doing" refers to the deeds in Matthew 8-9. Use of this phrase turns attention to the real question which is, "what type of Messiah is Jesus to be?"
* 11:3 In 3:10 and 12 John had expressed his expectation that the one who is to come (Malachi 3:1) would be on a mission of fiery judgment. The ministry of Jesus seemed to be one of reconciliation rather than judgment and John may well have been puzzled.
* 11:4-5 Jesus' works of mercy are a fulfillment of God's promises. His answer is full of allusions to Isa 26:19; 29:18-19; 35:5 and 61:1-2.
* 11:5 The original statements in Isaiah did not mention lepers or the dead. These are added in the gospel, perhaps to indicate the abundance with which God's promises are fulfilled in the coming of Jesus. Jesus presents himself as a blessing on the needy rather than as a judgment on the wicked. Other parts of Matthew present the judgment aspects of Christ's mission.
* 11:6 The beatitude is a warning to John not to disbelieve because his expectations have not been met.
* 11:7-15 Although Jesus seems to rebuke John, this is counterbalanced by a reminder of the greatness of the Baptist's function.
* 11:9-10 The popular Jewish belief was that there had been no prophet in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited by the people, and Jesus agrees that John was such a prophet. Yet Jesus insists that John was more than a prophet, for he was the precursor of the one who would bring in the new and final age. The Old Testament quotation is a combination of Malachi 3:1 and Exodus 23:20 with the significant change that the "before me" of Malachi becomes "before you." The messenger now precedes not Yahweh, as in the original, but Jesus.
* 11:11 This verse does not compare the individual persons but the period of salvation history or the age of grace of which they are a part. John although a New Testament character is really a prophet in the Old Testament sense. The least in the kingdom of heaven is identified with Christ Himself.
Meditation: "The
least in the kingdom of heaven is greater than John the Baptist!"
Why
did Jesus praise John the Baptist as the greatest person born of a woman and
then in the same breath say that those who enter God's kingdom will be greater
than John (Matthew 11:11)? John is the last and greatest of the prophets
of the old covenant. He fulfilled the essential task of all the prophets – to
be fingers pointing to Christ, God's Annointed Son and Messiah. John prepared
the way for the Messiah and he pointed others to Jesus the Messiah at the River
Jordan when he exclaimed, Behold the Lamb of God who takes away the
sins of the world (John 1:29) John saw from a distant what Jesus
would accomplish through his death on the cross – our redemption from bondage
to sin and death and our adoption as sons and daughers of God and citizens of
the kingdom of heaven. Jesus knew that what the Father had sent him to
accomplish for our sake would supercede all that the prophets had done and
foreseen in the past. Jesus offers us not only pardon and healing. He gives us
abundant life and the promise of unending joy with him in his kingdom.
When
King Herod tried to silence John by throwing him into prison, John sent his
disciples to Jesus after John had heard the reports about Jesus performing
signs and wonders and speaking to people about the coming of God's kingdom.
John wanted his disciples to hear and see firsthand what Jesus was doing to
bring the kingdom of God to those who were receptive and ready to receive his
message. Jesus confirmed for John that the miracles and healings which he
performed were in direct fulfillment of the Messianic prophecies announced by
Isaiah some 700 years previously. Isaiah had prophesied that when the Messiah would
come to save his people he would "open the eyes of the blind and the ears
of the deaf, the lame would leap, and the tongue of the dumb sing for joy"
(Isaiah 35:5). Jesus' miracles are a demonstration of the power of God's
kingdom at work in the midst of his people. When God acts to save his
people he turns their sorrow and weeping into joy and singing, and their fear
and weakness into strength and hope.
When
Jesus had answered the disciples of John, he in turn asked them a question.
"Why did you go out in the wilderness to see John the Baptist?"
"Did you go because you were hungry for the word of the Lord?" Jesus
said that John was more than a spokesman for God. John was the faithful witness
and friend of the bridegroom who pointed others to the presence of the Messiah
in their midst. Jesus contrasted John with the image of a reed shaken by the
wind. Unlike a reed which is weak and spineless and can be easily crushed or
bruised, John stood as a pillar of strength and truth in the face of opposition
and persecultion. No demonic force could weaken or crush John in his unswerving
trust in God and his word. The Lord Jesus offers us the same assurance of faith
and strength of hope and courage to stand against every force that would try to
rob us of our faith and trust in God. Where do you place your trust and hope?
In the things that fade or pass away, or in the abiding word of God which never
fails and in his everlasting kingdom which will never perish?
"Lord
Jesus, strengthen my trust in your word and my hope in the saving power of your
kingdom. Free me from everything that would hold me back from pursuing your
kingdom and your will for my life."
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More Than a Prophet
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Third Sunday of
Advent
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Father Barry
O’Toole, LC
Matthew 11: 2-11
When John the Baptist heard in prison of the
works of the Christ, he sent his disciples to Jesus with this question, “Are
you the one who is to come, or should we look for another?” Jesus said to
them in reply, “Go and tell John what you hear and see: The blind regain
their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are
raised, and the poor have the good news proclaimed to them. And blessed is
the one who takes no offense at me.” As they were going off, Jesus began to
speak to the crowds about John, “ What did you go out to the desert to see? A
reed swayed by the wind? Then what did you go out to see? Someone dressed in
fine clothing? Those who were fine clothing are in royal palaces. Then why
did you go out? To see a prophet? Yes, I tell you, and more than a prophet.
This is the one about whom it is written: Behold, I am sending my messenger
ahead of you; he will prepare your way before you. Amen, I say to you, among
those born of women there has been none greater that John the Baptist; yet
the least in the kingdom of heaven is greater than he.”
Introductory Prayer: Lord, I believe that you are present here
with me as I enter into this moment of conversation with you. I trust in your
loving providence that guides my every step throughout the day. Because I
love you, I desire to look only to you so that you can become the strength of
my weakness and the certitude of my entire life.
Petition: Lord, let me never doubt your loving
strength to transform my human weakness.
1. From the Depths of Doubt: “Are you the one who is to come, or should
we look for another?” Many have seen in these words of the Baptist a sign of
weakness or of doubt in Christ. And it may well be so. Here is a man who had
spent the greater part of his life living not in a five-star, but a five
million-star hotel: the wilderness. Suddenly he is cooped up in a small, dark
and stinking dungeon. He is about to bow out from the stage of life, a martyr
for the truth of the gospel. Before making the final act of self-immolation,
he might be questioning if it is all worth the ultimate sacrifice. A dying
man cannot afford to have any doubts. Do I harbor in my heart doubts about my
faith? Do I seek, as John the Baptist did, to resolve those questions by
asking someone to help me?
2. From the Heights of Certitude: Others contend that John is asking this
question not on his own behalf, but on that of his disciples. Certainly, the
message of doom that John had preached — “Even now the ax lies at the root of
the trees…. His winnowing fan is in his hand. He will clear his threshing
floor and gather his wheat into his barn, but the chaff he will burn with
unquenchable fire” (Matthew 3:10-12) — does not seem to be coming to
fulfillment. On the contrary, Jesus appears as the gentle shepherd who seeks
out the lost sheep and tenderly brings it back to the fold. John’s disciples
might have been getting a little impatient. John reassures them by saying,
“If you have any doubts, go and see what Jesus is doing, and your doubts will
be dispelled.” If anyone begins to argue with us about Jesus and to question
his supremacy, the best of all answers is not to enter into a debate but to
say, "Give your life to him, and see what he can do with it." The
supreme argument for Christ is the experience of his changing power. “Try it.
You’ll like it.”
3. Look Only to Christ: Nested deep within our hearts, we all have
doubts and fears that float up in moments of difficulty and trial. We also
have courage and certitudes: hidden resources from which to draw in times of
necessity. Whatever might have motivated these words of John the Baptist, be
it doubt or positive testimony, the lesson is exactly the same: Turn to
Christ in every circumstance of life. Christ is our reassurance and strength
when fear invades our hearts and clouds our minds. Christ is our Savior and
the very reason that sustains our efforts as apostles and heralds of his
Kingdom. Thus, we echo the motto of the Baptist in all that we do: “He must
increase and I must decrease” (John 3:30).
Conversation with Christ: Lord, during this period of Advent, I want
to draw closer to you. I want you to invade every corner and crevice of my
weary heart. Teach me to leave aside all my fears for the future and to be as
generous as you have been with me – giving everything you had, indeed your
very life, for my salvation.
Resolution: Today I will read, either alone or with
someone else, the passage of the Gospel referring to the Birth of Christ
(Luke 2:1-20).
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THIRD SUNDAY OF ADVENT
DECEMBER 15, MATTHEW 11:2-11
(Isaiah 35:1-6a, 10; Psalm 146; James 5:7-10)
KEY VERSE: "This is the one about whom it is written, 'See, I am sending my messenger ahead of you, who will prepare your way before you'" (v 10).
READING: John the Baptist prophesied that the Messiah would come with fire and judgment (Mt 3:7-12). But he was astonished to discover that Jesus came with healing and mercy (11:29). From prison, John sent his disciples to ask whether Jesus was the "one to come" (v 3) or should they look for another Messiah. Jesus pointed to his ministry as having fulfilled messianic expectations (Is 35:5-6), which he announced at the beginning of his public ministry (Lk 4:18). Jesus added a new beatitude, blessing those whose faith did not falter because of him. Although Jesus praised John saying that there was none who surpassed this messenger of God, the prophet belonged to the old order that was passing away. Through baptism, the least one in God's kingdom was greater than John.
REFLECTING: Can I be a messenger of Jesus so that people will not look for another?
PRAYING: Lord Jesus, thank you for the privilege of accepting me into your kingdom.
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.
Lord, come and save us
‘He will prepare your way before you.’According to Jesus, no one was greater than John the Baptist. John’s whole life was centred on preparing the way for the coming of Jesus. John was a living, breathing example of someone who was the epitome of strength. Perhaps John used the words of Isaiah, ‘Strengthen your hands that are feeble, make firm your knees that are weak. Be strong, fear not! Here is your God. He comes to save you.’ Sometimes we can begin to lose hope that God isn’t working to change our circumstances. This Advent, it may be helpful to reflect on where we are feeling weak and feeble: do we believe God is on our side? Repeating the above verses of scripture many times each day will certainly redirect any negative thoughts. A more faith-filled response to our circumstances is possible.
December 15
Blessed Mary Frances Schervier
(1819-1876)
This woman who once wanted to become a Trappistine nun was instead
led by God to establish a community of sisters who care for the sick and aged
in the United States and throughout the world.
Born into
a distinguished family in Aachen (then ruled by Prussia but formerly
Aix-la-Chapelle, France), Frances ran the household after her mother’s death
and established a reputation for generosity to the poor. In 1844 she became a Secular
Franciscan. The next year she and four companions established a religious
community devoted to caring for the poor. In 1851 the Sisters of the Poor of
St. Francis (a variant of the original name) were approved by the local bishop;
the community soon spread. The first U.S. foundation was made in 1858.
Mother
Frances visited the United States in 1863 and helped her sisters nurse soldiers
wounded in the Civil War. She visited the United States again in 1868. When
Philip Hoever was establishing the Brothers of the Poor of St. Francis, she
encouraged him.
When
Mother Frances died, there were 2,500 members of her community worldwide. They
are still engaged in operating hospitals and homes for the aged. Mother Mary
Frances was beatified in 1974.
Comment:
The sick, the poor and the aged are constantly in danger of being considered "useless" members of society and therefore ignored—or worse. Women and men motivated by the ideals of Mother Frances are needed if the God-given dignity and destiny of all people are to be respected.
The sick, the poor and the aged are constantly in danger of being considered "useless" members of society and therefore ignored—or worse. Women and men motivated by the ideals of Mother Frances are needed if the God-given dignity and destiny of all people are to be respected.
Quote:
In 1868, Mother Frances wrote to all her sisters, reminding them of Jesus’ words: “You are my friends if you do what I command you.... I am giving you these commands so that you may love one another” (John 15:14,17).
In 1868, Mother Frances wrote to all her sisters, reminding them of Jesus’ words: “You are my friends if you do what I command you.... I am giving you these commands so that you may love one another” (John 15:14,17).
She continued: “If we
do this faithfully and zealously, we will experience the truth of the words of
our father St. Francis who says that love lightens all difficulties and
sweetens all bitterness. We will likewise partake of the blessing which St.
Francis promised to all his children, both present and future, after having
admonished them to love one another even as he had loved them and continues to
love them.”
LECTIO DIVINA:
THIRD SUNDAY OF ADVENT (A)
Lectio:
Sunday, December 15, 2013
Jesus’ witness concerning John the Baptist
Matthew 11:2-11
Matthew 11:2-11
1. Let us invoke the Holy Spirit
Spirit of God,
who at the beginning of creation
hovered over the abyss of the universe
and transformed the great yawn of things
into a smile of beauty,
come down again on earth
and grant it the thrill of its beginnings.
This world that is growing old,
touch it with the wing of your glory,
Restore to us the primordial joy.
Pour yourself without measure on all our afflictions.
Hover once more over our old world in danger.
And, finally, the desert will once more be a garden
and in the garden the tree of justice will flower
and the fruit of justice will be peace.
Spirit of God, who by the banks of the Jordan
descended in your fullness on Jesus’ head
and proclaimed him Messiah,
overshadow this portion of the mystical Body
gathered before you.
Adorn it with a robe of grace.
Consecrate it with unction
and invite it to bring the good news to the poor,
to bandage the wounds of broken hearts,
to proclaim freedom to slaves,
release to prisoners
and announce the year of mercy of the Lord.
Free us from the fear of not coping.
May our eyes radiate superhuman transparency.
May our hearts emit courage blended with tenderness.
May our hands pour out the blessing of the Father
on all that we touch.
Grant that our bodies may be resplendent with joy.
Clothe us with nuptial robes.
And gird us with girdles of light.
Because, for us and for all, the Bridegroom will not delay in coming.
T. Bello
who at the beginning of creation
hovered over the abyss of the universe
and transformed the great yawn of things
into a smile of beauty,
come down again on earth
and grant it the thrill of its beginnings.
This world that is growing old,
touch it with the wing of your glory,
Restore to us the primordial joy.
Pour yourself without measure on all our afflictions.
Hover once more over our old world in danger.
And, finally, the desert will once more be a garden
and in the garden the tree of justice will flower
and the fruit of justice will be peace.
Spirit of God, who by the banks of the Jordan
descended in your fullness on Jesus’ head
and proclaimed him Messiah,
overshadow this portion of the mystical Body
gathered before you.
Adorn it with a robe of grace.
Consecrate it with unction
and invite it to bring the good news to the poor,
to bandage the wounds of broken hearts,
to proclaim freedom to slaves,
release to prisoners
and announce the year of mercy of the Lord.
Free us from the fear of not coping.
May our eyes radiate superhuman transparency.
May our hearts emit courage blended with tenderness.
May our hands pour out the blessing of the Father
on all that we touch.
Grant that our bodies may be resplendent with joy.
Clothe us with nuptial robes.
And gird us with girdles of light.
Because, for us and for all, the Bridegroom will not delay in coming.
T. Bello
2. The Gospel text
2 Now John had heard in prison what Christ was doing and he sent
his disciples to ask him, 3 'Are you the one who is to come, or are we to
expect someone else?' 4 Jesus answered, 'Go back and tell John what you hear
and see; 5 the blind see again, and the lame walk, those suffering from
virulent skin-diseases are cleansed, and the deaf hear, the dead are raised to
life and the good news is proclaimed to the poor; 6 and blessed is anyone who
does not find me a cause of falling.' 7 As the men were leaving, Jesus began to
talk to the people about John, 'What did you go out into the desert to see? A
reed swaying in the breeze? No? 8 Then what did you go out to see? A man
wearing fine clothes? Look, those who wear fine clothes are to be found in
palaces. 9 Then what did you go out for? To see a prophet? Yes, I tell you, and
much more than a prophet: 10 he is the one of whom scripture says: Look, I am
going to send my messenger in front of you to prepare your way before you. 11 'In
truth I tell you, of all the children born to women, there has never been
anyone greater than John the Baptist; yet the least in the kingdom of Heaven is
greater than he.
3. Let us pause and read again the Gospel text
- Let us whisper quietly the words of the Gospel and let them
slowly pass from our tongue to our mind and from our mind to our heart.
Let us quietly savour some of these words…
- We are gathered around Jesus and we are listening to what the disciples are asking of him concerning John: this is a serious question from those who have the power to change history.
- Jesus’ answer takes on a staid tone, but it wounds our heart as with a spear: it is clear that the awaited Messiah is Himself!
- Let the questions, doubts, desires and hopes run freely around the Word of Jesus. Let them confront and engage with it.
Gradually an answer will come, even though it may be partial: not in the arguments, but when looking squarely at “He who is to come” and who is speaking to you now. Do not weary of repeating his Word in a soft voice and of keeping it in your heart, above and within all the doubts and problems of your day.
Let us quietly savour some of these words…
- We are gathered around Jesus and we are listening to what the disciples are asking of him concerning John: this is a serious question from those who have the power to change history.
- Jesus’ answer takes on a staid tone, but it wounds our heart as with a spear: it is clear that the awaited Messiah is Himself!
- Let the questions, doubts, desires and hopes run freely around the Word of Jesus. Let them confront and engage with it.
Gradually an answer will come, even though it may be partial: not in the arguments, but when looking squarely at “He who is to come” and who is speaking to you now. Do not weary of repeating his Word in a soft voice and of keeping it in your heart, above and within all the doubts and problems of your day.
4. Let us take a closer look at Matthew’s text
= Our passage comes at the beginning of a new section of the
Gospel (11: 2–12, 50). This is a series of tales concerning Jesus’ activity
after his discourse on the apostolate. There are not many miracles, but the
Evangelist stresses the polemic between Jesus and his adversaries in growing
intensity for the whole of the rest of the Gospel.
In all probability, the text reflects the early theological debates between the Christians and the disciples of John concerning the nature of Jesus’ mission.
In all probability, the text reflects the early theological debates between the Christians and the disciples of John concerning the nature of Jesus’ mission.
= John in his prison…: It is a long time since Matthew has made reference to the
Baptiser (the last mention is in 4: 12) and now he tells us he is in prison and
it is only later that he will tell us the circumstances of his imprisonment
(14: 3-12).
* John’s prison, as it was for all, is a place apart, a kind of “world apart” which makes him almost a stranger to normal life and twists the perception of news received from outside. Thus, the question of the Baptiser is not surprising even though he was the first to recognise Jesus as “more powerful” (3: 11) and as the eschatological judge whose “winnowing-fan is in his hand” (3: 12), bowing before Him humbly and in fear (cfr 3: 11).
* John’s prison, as it was for all, is a place apart, a kind of “world apart” which makes him almost a stranger to normal life and twists the perception of news received from outside. Thus, the question of the Baptiser is not surprising even though he was the first to recognise Jesus as “more powerful” (3: 11) and as the eschatological judge whose “winnowing-fan is in his hand” (3: 12), bowing before Him humbly and in fear (cfr 3: 11).
= [When he] had heard what Christ was doing…: the expression “Christ was
doing”, used here to recall what Jesus was doing, anticipates the answer he
will give to John’s question.
* John the Baptist, while in prison, hears news of Jesus: we too every day, while we are in our “prisons” of solitude and distance from God or of suffering, hear “something” that comes from various sources and we feel troubled.
It is often difficult to distinguish between the good news of the Gospel and so many other matters that take place in our daily lives!
And yet, what Jesus does are the things that “the Christ does”, even if we are not always aware of this, just as in the case of John.
* John the Baptist, while in prison, hears news of Jesus: we too every day, while we are in our “prisons” of solitude and distance from God or of suffering, hear “something” that comes from various sources and we feel troubled.
It is often difficult to distinguish between the good news of the Gospel and so many other matters that take place in our daily lives!
And yet, what Jesus does are the things that “the Christ does”, even if we are not always aware of this, just as in the case of John.
= Are you the one who is to come, or have we got to wait for
someone else?When John was
baptising whole crowds in the Jordan, he had described a strong Messiah who
would punish severely the sins of all: “The one who follows me is more
powerful than I am, and I am not fit to carry his sandals; he will baptise 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 the barn, but the chaff he will
burn in a fire that will never go out” (Mt 3: 11-12). In
that severity that cracked like a whip in view of conversion and, thus, of
salvation, John had read the seal of the mercy of YHWH. Suffering in prison,
made fragile by a sense of failure and powerlessness, victim of the injustice
and arrogance against which he had fought all his life, it seemed to John that
evil was winning and he is upset. Immersed irreversibly in that fog, he is no
longer capable of seeing clearly the power of God in action in the works of
Jesus.
* It is lawful to speculate: Jesus was revealing himself gradually as the Messiah, but he did so by breaking the canons of the Jewish ideal and the usual interpretations of Sacred Scripture: he was not “doing justice”, he was not separating the good from the bad like the sieve separates the good wheat from the chaff; he preached conversion energetically but pardoned sinners; he showed himself to be “meek and humble of heart” (Mt 11, 29), open and available to all, a stranger to all vulgar ways of contesting the system. It is, therefore, possible to think that John was in crisis because Jesus did not correspond to the Messiah whom he expected and whom he had constantly preached; so, he sends a delegation to Jesus to ask him some questions and for them to report to him a word that might enlighten this mystery of contradictions: “Who are you, Jesus? What do you say of yourself? How can we believe in you when before arrogance and injustice you show yourself as a patient, merciful and non violent Messiah?”
Who of us has not tried to form a more precise idea of the One in whom we believe and his ways of acting, when life has made us meet so many contradictions and injustices, even in the Church? Who of us has not struggled to see and interpret correctly the signs of the active presence of the Lord in our own history? It is difficult to welcome a God who is “different” from our designs and so we must not accuse the Baptist, because we too are subject to the temptation of wanting God to have our feelings and tendencies and who might even be a little vindictive in carrying out “justice”. Often we would like to have a God made in our image and likeness, but “my thoughts are not your thoughts, your ways are not my ways…” (Is 55: 8).
* It is lawful to speculate: Jesus was revealing himself gradually as the Messiah, but he did so by breaking the canons of the Jewish ideal and the usual interpretations of Sacred Scripture: he was not “doing justice”, he was not separating the good from the bad like the sieve separates the good wheat from the chaff; he preached conversion energetically but pardoned sinners; he showed himself to be “meek and humble of heart” (Mt 11, 29), open and available to all, a stranger to all vulgar ways of contesting the system. It is, therefore, possible to think that John was in crisis because Jesus did not correspond to the Messiah whom he expected and whom he had constantly preached; so, he sends a delegation to Jesus to ask him some questions and for them to report to him a word that might enlighten this mystery of contradictions: “Who are you, Jesus? What do you say of yourself? How can we believe in you when before arrogance and injustice you show yourself as a patient, merciful and non violent Messiah?”
Who of us has not tried to form a more precise idea of the One in whom we believe and his ways of acting, when life has made us meet so many contradictions and injustices, even in the Church? Who of us has not struggled to see and interpret correctly the signs of the active presence of the Lord in our own history? It is difficult to welcome a God who is “different” from our designs and so we must not accuse the Baptist, because we too are subject to the temptation of wanting God to have our feelings and tendencies and who might even be a little vindictive in carrying out “justice”. Often we would like to have a God made in our image and likeness, but “my thoughts are not your thoughts, your ways are not my ways…” (Is 55: 8).
= Jesus answered, Go back and tell John what you hear and see: Jesus does not answer quickly and directly,
but shows clearly the facts that result from his actions that are changing
history and realising the old prophecy concerning the Messiah. Thus, he does
not give an answer “for immediate use”, but the disciples must go back to John
and refer to him what they themselves have heard and seen, because the
healings, resurrections and liberations are unequivocal signs of the messianic
nature of Jesus of Nazareth.
Every day we must learn to proclaim the good news beginning from what we feel and see. Fraternal witness is indispensable to communicate the Gospel.
* Christ submits humbly to the questioning and answers showing the disciples of John a true and personal method of understanding and of proclaiming: "Go back and tell John what you hear and see". The fourth Evangelist recalls the same method in his first letter: “Something which has existed since the beginning that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life – this is our subject. That life was made invisible: we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible to us. What we have seen and heard we are telling you so that you too may be in union with us”(1Jn 1: 1-3). This was the missionary method used by the early Church: the method learnt from the incarnation of the Word.
A true and efficient proclamation must pass through a simple and modest communication of personal experience: words without fanfare of a life woven by faith.
Every day we must learn to proclaim the good news beginning from what we feel and see. Fraternal witness is indispensable to communicate the Gospel.
* Christ submits humbly to the questioning and answers showing the disciples of John a true and personal method of understanding and of proclaiming: "Go back and tell John what you hear and see". The fourth Evangelist recalls the same method in his first letter: “Something which has existed since the beginning that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life – this is our subject. That life was made invisible: we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible to us. What we have seen and heard we are telling you so that you too may be in union with us”(1Jn 1: 1-3). This was the missionary method used by the early Church: the method learnt from the incarnation of the Word.
A true and efficient proclamation must pass through a simple and modest communication of personal experience: words without fanfare of a life woven by faith.
= The blind see again, and the lame walk, lepers are cleansed,
and the deaf hear, and the dead are raised to life and the Good News is
proclaimed to the poor: In
these words, a collection of various quotations from Isaiah (28: 18-19; 35:
5-6; 42: 18; 61: 1), we find the core of Jesus’ answer and of our passage. The
Lord presents his own works not as judgement and power, but as divine blessing
for those of the People in need.
It is significant that the prophetic passages quoted make no reference to leprosy and death that the Evangelist puts into Jesus’ mouth. This emphasises the newness that Jesus brings to his manner of fulfilling the prophecies concerning the Messiah awaited by Israel
The works of Jesus are great, but he is one of the “little ones” who are his chosen ones, he is one of “the poor of JHWH” who already sees the cross at the end of his journey as man. This is unbearable for anyone expecting a triumphant Messiah. Blessed are they who hear and see with a heart full of faith.
* Indirectly Jesus invited John himself to hear and see what he teaches and does. Thus the last of the prophets might recall and now recognise that what Jesus says and does corresponds to the great messianic prophecies so richly contained in the Old Testament.
This is the mechanism of the “religious memory” without which faith will never be enkindled and, especially, may never survive the blows of scandal that life brings with it: the works of God in the past are the signs of his fidelity to the promises and the pledge of his future works.
Committing ourselves to recall every day the “great things” that God worked for us and in us (cfr Lk 1: 49) does not mean falling into sterile reiteration, but gradually bringing the seed of the active grace of God to the very depths of our being, so that it may grow and bear fruit. The Eucharist too is a memorial: it is “the memorial of the Pasch of the Lord”, a living and actual memorial of the salvation offered to each one of us.
It is significant that the prophetic passages quoted make no reference to leprosy and death that the Evangelist puts into Jesus’ mouth. This emphasises the newness that Jesus brings to his manner of fulfilling the prophecies concerning the Messiah awaited by Israel
The works of Jesus are great, but he is one of the “little ones” who are his chosen ones, he is one of “the poor of JHWH” who already sees the cross at the end of his journey as man. This is unbearable for anyone expecting a triumphant Messiah. Blessed are they who hear and see with a heart full of faith.
* Indirectly Jesus invited John himself to hear and see what he teaches and does. Thus the last of the prophets might recall and now recognise that what Jesus says and does corresponds to the great messianic prophecies so richly contained in the Old Testament.
This is the mechanism of the “religious memory” without which faith will never be enkindled and, especially, may never survive the blows of scandal that life brings with it: the works of God in the past are the signs of his fidelity to the promises and the pledge of his future works.
Committing ourselves to recall every day the “great things” that God worked for us and in us (cfr Lk 1: 49) does not mean falling into sterile reiteration, but gradually bringing the seed of the active grace of God to the very depths of our being, so that it may grow and bear fruit. The Eucharist too is a memorial: it is “the memorial of the Pasch of the Lord”, a living and actual memorial of the salvation offered to each one of us.
= Happy is the man who does not lose faith [is not
scandalised]in me: The word “scandal”
comes from the Greek: the “stumbling stone” prepared to strike a person by
surprise. Notwithstanding the meaning that we usually attribute to this word,
in the Bible “scandal” may be either negative or positive.
Jesus is one who “scandalises” his fellow citizens by his poor origins not well suited to a glorious Messiah; he scandalises the Pharisees with his cutting words, he scandalises the disciples of John with his way of doing things not according to foreseen plans and he scandalises his own disciples with his infamous death.
Jesus, however, does not praise those who scandalise the little ones or those who are an occasion of scandal (cfr Mt 5: 29) to the faith or morals thus leading others into wrong ways.
The kind of scandal we need is the one that comes from living the Gospel in a radical manner that shakes us from our habits of life and from our mind-set.
We too are called to “scandalise” the world with the scandal of the Gospel showing by our lives that we must not submit to uses and customs that are at variance with the Christian faith, by refusing compromises that could provoke injustices, by looking after the poor and the least.
Jesus is one who “scandalises” his fellow citizens by his poor origins not well suited to a glorious Messiah; he scandalises the Pharisees with his cutting words, he scandalises the disciples of John with his way of doing things not according to foreseen plans and he scandalises his own disciples with his infamous death.
Jesus, however, does not praise those who scandalise the little ones or those who are an occasion of scandal (cfr Mt 5: 29) to the faith or morals thus leading others into wrong ways.
The kind of scandal we need is the one that comes from living the Gospel in a radical manner that shakes us from our habits of life and from our mind-set.
We too are called to “scandalise” the world with the scandal of the Gospel showing by our lives that we must not submit to uses and customs that are at variance with the Christian faith, by refusing compromises that could provoke injustices, by looking after the poor and the least.
= What did you go out into the wilderness to see?: Notwithstanding the weakness shown by
the questions put by John, Jesus describes his precursor with enthusiasm as a
prophet who by his burning words unites the living and incontestable signs of
his privileged connection with God in whose name he speaks to the People.
Rather, with this pressing series of six rhetorical questions and three
positive statements, Jesus says that John is more than a prophet: he is the one
of whom the ancient Scriptures of the fathers speak, the messenger who prepares
the way of the Lord (Mt 3: 3) as the old prophets had said (Ml 3:1;Es 23:
20). Nevertheless, the Lord quickly explains the reasons for his affirmation:
these may even be too evident to his listeners.
= Of all the children born of women, a greater than John the
Baptist has never been seen: John is not only an eminent prophet and precursor
of the Messiah (because it is now clear that Jesus considers himself as such),
but he is also great as a man, greater than his contemporaries and those of
past ages. This is an entirely personal kind of praise that Jesus addresses to
Herod’s prisoner and not merely a hyperbole. With these words, Jesus
anticipates the comparison between John the Baptist and Elijah, which he will
make explicit in verse 14: “he, if you will believe me, is the Elijah
who was to return”.
* The expression “of all the children born of women” has a typically Semitic flavour, but it also alludes to the mystery of Jesus’ origin: he too is “born of woman”, but only in what concerns the flesh, because his human-divine genesis goes well beyond his simple humanity.
Our birth as “children of God” in faith is also wrapped in mystery: “who were born not out of human stock or urge of the flesh or will of man but of God himself” (Jn1: 13). We are “born of woman” but we are not meant for this earth, rather for the Kingdom of heaven where we shall be judged according to our faith and the works of faith, fruits of the welcome we give to our baptismal grace.
* The expression “of all the children born of women” has a typically Semitic flavour, but it also alludes to the mystery of Jesus’ origin: he too is “born of woman”, but only in what concerns the flesh, because his human-divine genesis goes well beyond his simple humanity.
Our birth as “children of God” in faith is also wrapped in mystery: “who were born not out of human stock or urge of the flesh or will of man but of God himself” (Jn1: 13). We are “born of woman” but we are not meant for this earth, rather for the Kingdom of heaven where we shall be judged according to our faith and the works of faith, fruits of the welcome we give to our baptismal grace.
= Yet the least …: this part of the sentence (perhaps an early
gloss) seems to put a limit on the enthusiastic presentation of the Baptist.
Although he is great among men, yet John is small in the Kingdom, because there
everything is measured according to criteria quite different from those on
earth: the measure of the new times that are coming and have begun with the
human coming of the Son of God. Those who belong to this completely new
generation are greater than any of those who lived in preceding times, even
than John the Baptist.
* The contrast between “great” and “small” is created precisely to make it clear to all believers that to be great one has to become ever smaller. In his human “greatness”, John is presented by Jesus as the least in the Kingdom and thus even for John it is necessary for him to “become small” in the hands of God. It is the same requirement every day for each of us who are tempted to be like the “great” and “powerful”, at least in our desire!
* The contrast between “great” and “small” is created precisely to make it clear to all believers that to be great one has to become ever smaller. In his human “greatness”, John is presented by Jesus as the least in the Kingdom and thus even for John it is necessary for him to “become small” in the hands of God. It is the same requirement every day for each of us who are tempted to be like the “great” and “powerful”, at least in our desire!
5. Let us pray the Word and thank the Lord
God of our joy, giver of every salvation (Psalm 146)
Yahweh keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free.
Yahweh keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free.
Yahweh gives sight to the blind,
lifts up those who are bowed down.
lifts up those who are bowed down.
Yahweh protects the stranger,
he sustains the orphan and the widow.
Yahweh loves the upright,
but he frustrates the wicked.
he sustains the orphan and the widow.
Yahweh loves the upright,
but he frustrates the wicked.
Yahweh reigns for ever,
your God, Zion, from age to age.
your God, Zion, from age to age.
6. From the Word to contemplation
Lord Jesus
who “are about to come”,
do not delay any more
and listen to the cry of the poor
who look to you for
salvation, justice and joy.
Grant us clear eyes and a pure heart
so that we may be able to discern
your active and fruitful presence
also in the events
of our “today”
that looks so grey
and empty of rays of hope!
Come, Lord Jesus!
"The Spirit and the bride say: 'Come!'.
And those who listen repeat: 'Come!'.
Let those who thirst, come;
those who wish may draw the water of life freely.
He who bears witness to these things says:
'Yes, I shall come soon!'.
Amen.
Come, Lord Jesus.” (Ap 22: 17.20)
who “are about to come”,
do not delay any more
and listen to the cry of the poor
who look to you for
salvation, justice and joy.
Grant us clear eyes and a pure heart
so that we may be able to discern
your active and fruitful presence
also in the events
of our “today”
that looks so grey
and empty of rays of hope!
Come, Lord Jesus!
"The Spirit and the bride say: 'Come!'.
And those who listen repeat: 'Come!'.
Let those who thirst, come;
those who wish may draw the water of life freely.
He who bears witness to these things says:
'Yes, I shall come soon!'.
Amen.
Come, Lord Jesus.” (Ap 22: 17.20)
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