Second Sunday of Advent
Lectionary: 5
Lectionary: 5
Comfort, give
comfort to my people,
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by his strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by his strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
R/ (8) Lord, let us see your kindness, and grant us
your salvation.
I will hear what God proclaims;
the LORD—for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R/ Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R/ Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R/ Lord, let us see your kindness, and grant us your salvation.
I will hear what God proclaims;
the LORD—for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R/ Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R/ Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R/ Lord, let us see your kindness, and grant us your salvation.
Do not ignore this
one fact, beloved,
that with the Lord one day is like a thousand years
and a thousand years like one day.
The Lord does not delay his promise, as some regard “delay,”
but he is patient with you,
not wishing that any should perish
but that all should come to repentance.
But the day of the Lord will come like a thief,
and then the heavens will pass away with a mighty roar
and the elements will be dissolved by fire,
and the earth and everything done on it will be found out.
Since everything is to be dissolved in this way,
what sort of persons ought you to be,
conducting yourselves in holiness and devotion,
waiting for and hastening the coming of the day of God,
because of which the heavens will be dissolved in flames
and the elements melted by fire.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.
Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
that with the Lord one day is like a thousand years
and a thousand years like one day.
The Lord does not delay his promise, as some regard “delay,”
but he is patient with you,
not wishing that any should perish
but that all should come to repentance.
But the day of the Lord will come like a thief,
and then the heavens will pass away with a mighty roar
and the elements will be dissolved by fire,
and the earth and everything done on it will be found out.
Since everything is to be dissolved in this way,
what sort of persons ought you to be,
conducting yourselves in holiness and devotion,
waiting for and hastening the coming of the day of God,
because of which the heavens will be dissolved in flames
and the elements melted by fire.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.
Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
R. Alleluia, alleluia.
Prepare the way of the Lord, make straight his paths:
all flesh shall see the salvation of God.
R. Alleluia, alleluia.
Prepare the way of the Lord, make straight his paths:
all flesh shall see the salvation of God.
R. Alleluia, alleluia.
The beginning of
the gospel of Jesus Christ the Son of God.
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.”
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside
and all the inhabitants of Jerusalem
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
John was clothed in camel’s hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
And this is what he proclaimed:
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.”
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside
and all the inhabitants of Jerusalem
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
John was clothed in camel’s hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
And this is what he proclaimed:
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
Scripture Study
December 7, 2014 Second Sunday of Advent
This Sunday we celebrate the Second Sunday of Advent. As we
begin our second week of Advent this Sunday, the readings call upon us to think
about ways: the ways to our hearts and the ways that our lives are going. In
the ancient world, roads were leveled and cleared of stones as the monarch
approached. Thus his way would be smooth and clear when he arrived with great
fanfare. In the Gospel, John the Baptizer bursts into the world to proclaim
that the King is on His way. So too we must prepare the way to and into our own
hearts for the coming of our King. The repentance preached by John is required
for us today just as it was required for the group of hearers gathered on the
banks of the Jordan. By repentance, we remove the obstacles of sin and
selfishness that block the entrances of our hearts. Only when they are removed
can we truly embrace Christ as Ruler of our lives. We will then echo the cry of
the prophet from the first reading to rejoice. God Himself is leading us on our
way to the promised land of His presence. If we rely upon Him, He will level
our path and bring us to the destination to which He has called us. The Second
Letter of Peter reminds us that God does not need our clocks and calendars. He
will do things in His own time not ours. We know not when Jesus will return but
we are certain that He will. When He does return, will we be ready to welcome
Him?
First Reading: Isaiah 40: 1-5, 9-11
1 Comfort, give comfort to my people,
says your God.
says your God.
2 Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
Indeed, she has received from the hand of the LORD
double for all her sins.
that her service is at an end,
her guilt is expiated;
Indeed, she has received from the hand of the LORD
double for all her sins.
3 A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
4 Every valley shall be filled in,
every mountain and hill shall be made low;
The rugged land shall be made a plain,
the rough country, a broad valley.
every mountain and hill shall be made low;
The rugged land shall be made a plain,
the rough country, a broad valley.
5 Then the glory of the LORD shall be revealed,
and all mankind shall see it together;
for the mouth of the LORD has spoken.
and all mankind shall see it together;
for the mouth of the LORD has spoken.
[6 A voice says, "Cry out!"
I answer, "What shall I cry out?"
"All mankind is grass,
and all their glory like the flower of the field.
I answer, "What shall I cry out?"
"All mankind is grass,
and all their glory like the flower of the field.
7 The grass withers, the flower wilts,
when the breath of the LORD blows upon it.
(So then, the people is the grass.)
when the breath of the LORD blows upon it.
(So then, the people is the grass.)
8 Though the grass withers and the flower wilts,
the word of our God stands forever."]
the word of our God stands forever."]
9 Go up onto a high mountain,
Zion, herald of glad tidings;
Cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Zion, herald of glad tidings;
Cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
10 Here comes with power
the Lord GOD,
who rules by his strong arm;
Here is his reward with him,
his recompense before him.
the Lord GOD,
who rules by his strong arm;
Here is his reward with him,
his recompense before him.
11 Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
Carrying them in his bosom,
and leading the ewes with care.
in his arms he gathers the lambs,
Carrying them in his bosom,
and leading the ewes with care.
NOTES on First Reading:
* 40:1-2 The scene here, as envisioned by many scholars, is one
of God addressing a heavenly assembly. A long and consistent Biblical tradition
portrays a group of heavenly beings who hear and ratify divine decisions. Some
scholars have suggested an assembly of God’s prophets among whom stands the
writer. See Amos 3:7.
* 40:1 The double imperative, “Comfort, Comfort” is the first of
many appearing in Isaiah (51:9, 17; 52:1; 57:14; 62:10).
The terms, “my people” and “your God” refer to the covenant bonding Israel and Yahweh (Jer 31:1,33).
The terms, “my people” and “your God” refer to the covenant bonding Israel and Yahweh (Jer 31:1,33).
* 40:2 The word translated here as tenderly can also be
translated as, “to the heart of”. The heart was considered to be the organ of
reasoning. God is trying to convince Israel of His concern for them. ( See Gen
34:3; 50:21; Hos 2:16) Jerusalem as used here refers to the chosen people in
exile not to the city.
Service refers to the period of servitude and exile in Babylon.
“Received double” does not imply an excess of Divine anger so much as it proclaims a completion of the purifying process of sorrow (Jer 16:18).
Service refers to the period of servitude and exile in Babylon.
“Received double” does not imply an excess of Divine anger so much as it proclaims a completion of the purifying process of sorrow (Jer 16:18).
* 40:3-5 The figurative language used here describes, in
somewhat idealized terms, the return of the Israelite exiles from Babylon to
Jerusalem. The Lord Himself leads them and their road is made easy for them.
Matthew 3:3 and its parallels see these verses as a prophecy of the Baptizer
and Christ.
* 40:3 Someone speaks up from the heavenly assembly and
proclaims that the Lord Himself is about to lead a new exodus through the
desert. The language is theological not geographical. The days of the Mosaic
covenant and God’s deliverance are presented as actualized in the current
moment.
Dt-Isaiah introduced the theme of “the way” as a manner of life for Israel (Gen 6:12; Isa 55:7) and for God (Deut 32:4; Exod 18:25). John the Baptizer later announced “the way of the Lord” (Mark 1:3) and Jesus declared that He Himself is the way (John 14:6; Heb 10:20). Thus, Christianity came to be called “the way” (Acts 9:2; 19:9, 23).
Dt-Isaiah introduced the theme of “the way” as a manner of life for Israel (Gen 6:12; Isa 55:7) and for God (Deut 32:4; Exod 18:25). John the Baptizer later announced “the way of the Lord” (Mark 1:3) and Jesus declared that He Himself is the way (John 14:6; Heb 10:20). Thus, Christianity came to be called “the way” (Acts 9:2; 19:9, 23).
* 40:5 The glory of God refers to the manifestation of God’s
redeeming presence (Exod 14:4,18;16:7; Isa 58:8) especially in the Temple (Exod
40:34-35; 1 Kgs 8:10-12). Ezek 43:1-2 visualizes the glory of God returning to
a new messianic temple but Dt-Isa sees it as a worldwide theophany (Pss 96:3,
7-8; 97:6).
* 40:6-8 These verses are skipped in the reading as indicated by
brackets [above].
* 40:6 In the question, “what shall I cry out,” the prophet
speaks for the first time, and perhaps the only time, in his own name. The
writer is following a pattern of prophetic commissioning where an objection
always leads to a further explanation from God.
* 40:9-11 The cry mounts to a crescendo. Zion or Jerusalem here
symbolizes the purified people of God on the way of the Lord. The writers
emphasizes is not on the end of the journey but on the people Israel and their
way toward redemption. The good news is not so much a message as the people
whose redemption manifests the Divine Redeemer.
Second Reading: 2 Peter 3: 8-14
8 But do not ignore this one fact, beloved, that with
the Lord one day is like a thousand years and a thousand years like one
day. 9 The Lord does not delay his promise, as some regard
“delay,” but he is patient with you, not wishing that any should perish but
that all should come to repentance. 10 But the day of the Lord
will come like a thief, and then the heavens will pass away with a mighty roar
and the elements will be dissolved by fire, and the earth and everything done
on it will be found out.
11 Since everything is to be dissolved in this way, what
sort of persons ought (you) to be, conducting yourselves in holiness and
devotion, 12 waiting for and hastening the coming of the day
of God, because of which the heavens will be dissolved in flames and the
elements melted by fire. 13 But according to his promise we
await new heavens and a new earth in which righteousness dwells. 14 Therefore,
beloved, since you await these things, be eager to be found without spot or
blemish before him, at peace.
NOTES on Second Reading:
* 3:8-10 The doctrine of the return of Jesus was being attacked
as untrue by many factions. The writer here responds with a second answer to
the scoffers’ objection which had been stated in 2 Peter 3:4. The attack is
refuted in 3:5-7 by an argument from history and tradition. Here the writer
refutes the attack again by showing that delay of the Lord’s second coming is
not a failure to fulfill his word but rather a sign of his patience and love.
God is giving time for repentance before the final judgment (See Wisdom
11:23-26; Ezekiel 18:23; 33:11).
* 3:8 See Psalm 90:4.
The Divine forbearance to sinners (“slow to anger”) is a theme well established in scripture (Exod 34:6-7; Num 14:18; Neh 9:17; Ps 86:15; Wis 12:10; Rom 2:4).
The Divine forbearance to sinners (“slow to anger”) is a theme well established in scripture (Exod 34:6-7; Num 14:18; Neh 9:17; Ps 86:15; Wis 12:10; Rom 2:4).
* 3:10 As a counterbalance to what has been said about delay to
allow time for repentance, the writer presents the return of the Lord as an
event that is as certain as it is unknowable in its timing. The comparison to
the thief in the night (Matt 24:43-44; 1 Thes 5:1; Rev 3:3) is a standard image
of the early church taken from Jesus Himself.
Loud noise and fire are theophany symbols of the coming of Jesus.
Loud noise and fire are theophany symbols of the coming of Jesus.
* 3:11-16 What one believes must affect how one lives. The
certainty of the second coming of Christ and the judgment of the world are the
doctrinal basis for the moral exhortation to readiness through vigilance and
virtuous living. See Matthew 24:42,50-51; Luke 12:40; 1 Thes 5:1-11; Jude
1:20-21.
* 3:12 The idea of a final conflagration was common in
apocalyptic and Greco-Roman thought although this is the only New Testament
passage about such an event.
Eschatology is used to motivate ethics (2 Peter 3:11), as elsewhere in the New Testament. Jewish sources and Acts 3:19-20 assume that proper ethical conduct can help bring the promised day of the Lord. See 2 Peter 3:9.
Eschatology is used to motivate ethics (2 Peter 3:11), as elsewhere in the New Testament. Jewish sources and Acts 3:19-20 assume that proper ethical conduct can help bring the promised day of the Lord. See 2 Peter 3:9.
* 3:13 The image of a new heavens and a new earth probably stems
from Isaiah 65:17; 66:22. The divine promises of renewal will be fulfilled
after the day of judgment has passed. The universe will be transformed by the reign
of God’s righteousness or justice. See Isaiah 65:17-18; Acts 3:21; Romans
8:18-25; Rev 21:1.
* 3:14 The believers are to be spotless and blameless in
contrast to the scoffers who are described in 2:12-13 as spotted and blameful.
Gospel Reading: Mark 1:1-8
1 The beginning of the gospel of Jesus Christ (the Son
of God).
2 As it is written in Isaiah the prophet:
“Behold, I am sending my messenger ahead of you;
he will prepare your way.
he will prepare your way.
3 A voice of one crying out in the desert:
‘Prepare the way of the Lord,
make straight his paths.’”
‘Prepare the way of the Lord,
make straight his paths.’”
4 John (the) Baptist appeared in the desert proclaiming
a baptism of repentance for the forgiveness of sins. 5 People
of the whole Judean countryside and all the inhabitants of Jerusalem were going
out to him and were being baptized by him in the Jordan River as they
acknowledged their sins. 6 John was clothed in camel’s hair,
with a leather belt around his waist. He fed on locusts and wild honey. 7 And
this is what he proclaimed: “One mightier than I is coming after me. I am not
worthy to stoop and loosen the thongs of his sandals. 8 I have
baptized you with water; he will baptize you with the holy Spirit.”
NOTES on Gospel:
Mark’s Gospel is based upon answers to the question,Who is
Jesus? This is answered by the Father and Jesus in:
1:11 “You are my Son”
9:7 “This is My Son”
14:61f “I am the (Son of God)
It is answered by the Church through the mouth of the evangelist and the disciples and others:
1:1 “Jesus Christ, the Son of God”
8:29 “You are the Christ”
15:39 “This was the Son of God”
1:11 “You are my Son”
9:7 “This is My Son”
14:61f “I am the (Son of God)
It is answered by the Church through the mouth of the evangelist and the disciples and others:
1:1 “Jesus Christ, the Son of God”
8:29 “You are the Christ”
15:39 “This was the Son of God”
In verse one the word, “Gospel”, means “good news” which in Mark
and Mt 26:13 is a technical term.
* 1:2 Even though Mark attribute the quote to Isaiah, the
portion in verse 2 is from Mal 3:1.
* 1:3 This portion of the quote is from Isa 40:3-9.
* 1:4 Note the difference between John’s Baptism and Jesus’
Baptism in verse 8. John emphasizes the sinfulness of the people while Jesus
emphasizes the action of God in those very same sinful people.
* 1:6 John’s clothing and life style is reminiscent of Elijah in
2 Kings 1:8
* 1:7 Losing the sandals of the teacher was the one thing that
even a student was not allowed to do for his Master but only a slave was to do.
* 1:8 See note on Mark 1:4 above.
Sunday
(December 7): "Prepare the way of the Lord"
Meditation: John the Baptist's life was fueled by one burning passion –
to point others to Jesus Christ and to the coming of his kingdom. Who is John
the Baptist and what is the significance of his message for our lives?
Scripture tells us that John was filled with the Holy Spirit even from
his mother's womb (Luke 1:15, 41) by Christ himself, whom Mary had
just conceived by the Holy Spirit. When Mary visited her cousin Elizabeth John
lept in her womb as they were filled with the Holy Spirit (Luke 1:41). The fire
of the Spirit dwelt in John and made him the forerunner of the coming Messiah.
John was led by the Spirit into the wilderness prior to his ministry where he
was tested and grew in the word of God. John's clothing was reminiscent of the
prophet Elijah (see Kings 1:8).
John broke the prophetic silence of the previous
centuries when he began to speak the word of God to the people of Israel. His
message was similar to the message of the Old Testament prophets who chided the
people of God for their unfaithfuless and who tried to awaken true repentance
in them. Among a people unconcerned with the things of God, it was his work to
awaken their interest, unsettle them from their complacency, and arouse in them
enough good will to recognize and receive Christ when he came. Are you eager to
hear God's word and to be changed by it through the power of the Holy Spirit?
Jesus tells us that John the Baptist was more
than a prophet (Luke 7:26). John was the voice of the
Consoler who is coming (John 1:23; Isaiah 40:1-3). He completed the cycle of
prophets begun by Elijah (Matthew 11:13-14). What the prophets had carefully
searched for and angels longed to see, now came to completion as John made the
way ready for the coming of the Messiah, God's Annointed Son, the Lord Jesus
Christ. With John the Baptist, the Holy Spirit begins the restoration to the
human race of the "divine likeness", prefiguring what would be
achieved with and in the Lord Jesus.
John's baptism was for repentance -
turning away from sin and taking on a new way of life according to God's word.
Our baptism in Jesus Christ by water and the Spirit results in a new birth and entry
into God's kingdom as his beloved sons and daughters (John 3:5). Jesus is ready
to give us the fire of his Spirit that we may radiate the joy and truth of the
gospel to a world in desparate need of God's light and truth. His word has
power to change and transform our lives that we may be lights pointing others
to Christ. Like John the Baptist, we too are called to give testimony to the
light and truth of Jesus Christ. Do you point others to Christ in the way you
live, work, and speak?
"Lord, let your light burn brightly in my
heart that I may know the joy and freedom of your kingdom. Fill me with your
Holy Spirit and empower me to witness the truth of your gospel and to point
others to Jesus Christ."
This reflection is courtesy of Don Schwager,
whose website is located at: http://www.rc.net/wcc/readings/
SECOND SUNDAY IN ADVENT
SUNDAY, DECEMBER 7, MARK 1:1-8
(Isaiah 40:1-5,9-11; Psalm 85; 2 Peter 3:8-14)
SUNDAY, DECEMBER 7, MARK 1:1-8
(Isaiah 40:1-5,9-11; Psalm 85; 2 Peter 3:8-14)
KEY VERSE: "Behold, I am sending my messenger ahead of you; he will prepare your way"
(v 2).
TO KNOW: The Gospel of Mark begins with the powerful announcement that his Gospel’s central character: Jesus Christ, is the Son of God. Only at the end of his gospel does another person give Jesus that title, the centurion at the cross (Mk 15:39). Unlike Matthew and Luke, Mark tells nothing of the infancy of Jesus. Instead he introduces us to the adult Jesus through his forerunner, John the Baptist. John proclaimed the good news that the Messiah, the Christ (the "anointed one"), was coming to save his people. John was the "new Elijah" who prepared the people for the arrival of the "Day of the Lord" (Mal 3:1, 23). Like the great prophet, John appeared in the desert proclaiming a message of repentance. John realized that his role was that of a lowly herald of the glad tidings; he himself was not the message. John was a humble servant unworthy to untie the sandals of his master. His baptism of water was for the forgiveness of sins. Jesus was "one more powerful" who would baptize with the purifying grace of the Holy Spirit.
TO LOVE: Lord Jesus, help me to proclaim the good news of your coming.
TO SERVE: Am I willing to be a servant to God's people?
Sunday 7 December 2014
2nd Sunday of Advent. V.
Isaiah 40:1-5, 9-11. Lord, let us see your kindness, and grant us your
salvation—Ps 84(85):9-14. 2
Peter 3:8-14. Mark 1:1-8
[St Ambrose].
Christians between 50 and
70 CE knew what they did about Jesus from stories and teachings provided by
eyewitnesses and from collections of ‘sayings’ circulated around the
communities.
Paul’s letters, the first
documents of the New Testament, have little about Jesus. It was Mark who first
gave us a unified account of who Jesus is, the nature of the kingdom he
established and the challenges facing those who would
follow him. So good was the foundation he laid, that Matthew and
Luke built their own accounts on his.
Lord, we give thanks for
being able to find so much of the instruction God has provided about his Son in
Mark’s account. He has done much to prepare for us your Way.
MINUTE MEDITATIONS
|
Gift of Grace
|
Oh Jesus, present in the Blessed Sacrament, I open my heart to
receive your grace in this sacrament. Although I am unworthy, I believe you are
purifying me and bringing me closer to you. Thank you for the free gift of your
grace.
December
7
St. Ambrose
(340?-397)
St. Ambrose
(340?-397)
One of Ambrose’s biographers observed that at the Last Judgment
people would still be divided between those who admired Ambrose and those who
heartily disliked him. He emerges as the man of action who cut a furrow through
the lives of his contemporaries. Even royal personages were numbered among
those who were to suffer crushing divine punishments for standing in Ambrose’s
way.
When the
Empress Justina attempted to wrest two basilicas from Ambrose’s Catholics and
give them to the Arians, he dared the eunuchs of the court to execute him. His
own people rallied behind him in the face of imperial troops. In the midst of
riots, he both spurred and calmed his people with bewitching new hymns set to
exciting Eastern melodies.
In his
disputes with the Emperor Auxentius, he coined the principle: “The emperor is
in the Church, not above the Church.” He publicly admonished Emperor Theodosius
for the massacre of 7,000 innocent people. The emperor did public penance for
his crime. This was Ambrose, the fighter, sent to Milan as Roman governor and
chosen while yet a catechumen to be the people’s bishop.
There is
yet another side of Ambrose—one which influenced Augustine of Hippo, whom
Ambrose converted. Ambrose was a passionate little man with a high forehead, a
long melancholy face, and great eyes. We can picture him as a frail figure
clasping the codex of sacred Scripture. This was the Ambrose of aristocratic heritage
and learning.
Augustine
found the oratory of Ambrose less soothing and entertaining but far more
learned than that of other contemporaries. Ambrose’s sermons were often modeled
on Cicero, and his ideas betrayed the influence of contemporary thinkers and
philosophers. He had no scruples in borrowing at length from pagan authors. He
gloried in the pulpit in his ability to parade his spoils—“gold of the
Egyptians”—taken over from the pagan philosophers.
His
sermons, his writings and his personal life reveal him as an otherworldly man
involved in the great issues of his day. Humanity, for Ambrose, was, above all,
spirit. In order to think rightly of God and the human soul, the closest thing
to God, no material reality at all was to be dwelt upon. He was an enthusiastic
champion of consecrated virginity.
The
influence of Ambrose on Augustine will always be open for discussion. TheConfessions reveal
some manly, brusque encounters between Ambrose and Augustine, but there can be
no doubt of Augustine’s profound esteem for the learned bishop.
Neither
is there any doubt that St. Monica loved Ambrose as an angel of God who
uprooted her son from his former ways and led him to his convictions about
Christ. It was Ambrose, after all, who placed his hands on the shoulders of the
naked Augustine as he descended into the baptismal fountain to put on Christ.
Comment:
Ambrose exemplifies for us the truly catholic character of Christianity. He is a man steeped in the learning, law and culture of the ancients and of his contemporaries. Yet, in the midst of active involvement in this world, this thought runs through Ambrose’s life and preaching: The hidden meaning of the Scriptures calls our spirit to rise to another world.
Ambrose exemplifies for us the truly catholic character of Christianity. He is a man steeped in the learning, law and culture of the ancients and of his contemporaries. Yet, in the midst of active involvement in this world, this thought runs through Ambrose’s life and preaching: The hidden meaning of the Scriptures calls our spirit to rise to another world.
Quote:
“Women and men are not mistaken when they regard themselves as superior to mere bodily creatures and as more than mere particles of nature or nameless units in modern society. For by their power to know themselves in the depths of their being they rise above the entire universe of mere objects.... Endowed with wisdom, women and men are led through visible realities to those which are invisible” (Vatican II, Pastoral Constitution on the Church in the Modern World, 14–15, Austin Flannery translation).
“Women and men are not mistaken when they regard themselves as superior to mere bodily creatures and as more than mere particles of nature or nameless units in modern society. For by their power to know themselves in the depths of their being they rise above the entire universe of mere objects.... Endowed with wisdom, women and men are led through visible realities to those which are invisible” (Vatican II, Pastoral Constitution on the Church in the Modern World, 14–15, Austin Flannery translation).
Patron Saint of:
Bee keepers
Learning
Bee keepers
Learning
LECTIO DIVINA:
2ND SUNDAY OF ADVENT (B)
Lectio:
Sunday, December 7, 2014
The preaching of John the Baptist
How the proclamation of the Good News began
Mark 1:1-8
How the proclamation of the Good News began
Mark 1:1-8
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures
with the same mind that you read them to the disciples on the way to Emmaus. In
the light of the Word, written in the Bible, you helped them to discover the
presence of God in the disturbing events of your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The literary unity of Mark 1:1-13, of which our text is a part
(Mk 1:1-8), is a short introduction to the proclamation of the Good News of
God. There are three main points: (i) The Good News is prepared by the events
of John the Baptist (Mk 1:,2-8). (ii) It is proclaimed on the occasion of the
baptism of Jesus (Mk 1:9-11). (iii) It is tried at the time of the temptations
of Jesus in the desert (Mk 1:12-13).
In the 70’s, the time when Mark was writing his Gospel, the
communities were living through difficult times. They were persecuted from
outside by the Roman Empire. From inside, they lived with doubts and tensions.
Some groups said that John the Baptist was equal to Jesus (Acts 18:26; 19:3).
Others wanted to know how to begin proclaiming the Good News of Jesus. In these
few verses, Mark begins to answer them by telling them how the Good News of God
that Jesus proclaimed began, and what the place of John the Baptist is in God’s
plan. As we read, let us try to notice how the Good News penetrates into the
lives of the persons.
b) A division of the text to help with the reading:
Mark 1:1: Opening and title of Mark’s Gospel
Mark 1:2-3: Quoting the prophets Malachi and Isaiah
Mark 1:4-5: Content of John the Baptist’s preaching and its repercussions
Mark 1:6-8: Meaning of John the Baptist’s preaching
Mark 1:2-3: Quoting the prophets Malachi and Isaiah
Mark 1:4-5: Content of John the Baptist’s preaching and its repercussions
Mark 1:6-8: Meaning of John the Baptist’s preaching
c) Text:
1 The beginning of the gospel about Jesus Christ, the Son of
God. 2 It is written in the prophet Isaiah: Look, I am going to send my
messenger in front of you to prepare your way before you. 3 A
voice of one that cries in the desert: Prepare a way for the Lord,
make his paths straight. 4 John the Baptist was in the desert, proclaiming
a baptism of repentance for the forgiveness of sins. 5 All Judea and all
the people of Jerusalem made their way to him, and as they were baptised by him
in the river Jordan they confessed their sins. 6 John wore a garment of
camel-skin, and he lived on locusts and wild honey. 7 In the course of his
preaching he said, 'After me is coming someone who is more powerful than me,
and I am not fit to kneel down and undo the strap of his sandals. 8 I have
baptised you with water, but he will baptise you with the Holy Spirit.'
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in the text?
b) What does the text say of John the Baptist’s mission?
c) Why does the Gospel quote the two prophets of the Old Testament?
d) What does the text tell us concerning the person of Jesus and his mission?
e) What does that teach us today?
b) What does the text say of John the Baptist’s mission?
c) Why does the Gospel quote the two prophets of the Old Testament?
d) What does the text tell us concerning the person of Jesus and his mission?
e) What does that teach us today?
5. For those who wish to go deeper into the theme
a) The context of then and of today:
Mark’s Gospel begins like this: The beginning of the
Gospel about Jesus Christ, the Son of God! (Mk 1:1). Everything has a
beginning, even the Good News of God that Jesus communicates to us. The text we
propose for our meditation shows us how Mark sought this beginning. He quotes
the prophets Isaiah and Malachi and mentions John the Baptist, who prepared the
coming of Jesus. Mark thus tells us that the Good News of God, revealed by
Jesus, did not suddenly come down from heaven, but came from long ago, through
history. And it has a precursor, someone who prepared the coming of
Jesus.
For us too, the Good News comes through people and events that point the way that leads to Jesus. That is why, while meditating Mark’s text, it is good not to forget this question: "In the story of my life, who showed me the way to Jesus?" Again another question: "Have I helped anyone to discover the Good News of God in his or her life? Have I been the precursor for anyone?"
For us too, the Good News comes through people and events that point the way that leads to Jesus. That is why, while meditating Mark’s text, it is good not to forget this question: "In the story of my life, who showed me the way to Jesus?" Again another question: "Have I helped anyone to discover the Good News of God in his or her life? Have I been the precursor for anyone?"
b) A commentary on the text:
Mark 1:1: The beginning of the Good News about Jesus
Christ, the Son of God
In the first sentence of his Gospel, Mark says: The beginning of the Good News about Jesus Christ, Son of God! (Mk 1:1). At the end of the Gospel, when Jesus is dying, a soldier exclaims: Truly this man was the Son of God (Mk 15:39). At the beginning and at the end we come across this title, Son of God. Between the beginning and the end, throughout the pages of his Gospel, Mark explains how this central truth of our faith, that Jesus is the Son of God, has to be understood and proclaimed.
In the first sentence of his Gospel, Mark says: The beginning of the Good News about Jesus Christ, Son of God! (Mk 1:1). At the end of the Gospel, when Jesus is dying, a soldier exclaims: Truly this man was the Son of God (Mk 15:39). At the beginning and at the end we come across this title, Son of God. Between the beginning and the end, throughout the pages of his Gospel, Mark explains how this central truth of our faith, that Jesus is the Son of God, has to be understood and proclaimed.
Mark 1:2-3: The seed of the Good News is hidden in the
hope of people
To point to the beginning of the Good News, Mark quotes the prophets Malachi and Isaiah. In the texts of these two prophets we see the hope that dwelt in the hearts of the people in the time of Jesus. The people hoped that the messenger,proclaimed by Malachi, would come to prepare the way of the Lord (Mal 3:1), as was proclaimed by the prophet Isaiah who said:A voice cries, 'Prepare in the desert a way for Yahweh. Make a straight highway for our God across the wastelands (Is 40:3). For Mark, the seed of the Good News is the hope raised in people by the great promises that Jesus had made in the past through the two prophets. To this day, the hope of the people is the hook on which the Good News of God hangs. In order to know how to begin proclaiming the Good News, it is important to discover the hope that the people hold in their hearts. Hope is the last to die!
To point to the beginning of the Good News, Mark quotes the prophets Malachi and Isaiah. In the texts of these two prophets we see the hope that dwelt in the hearts of the people in the time of Jesus. The people hoped that the messenger,proclaimed by Malachi, would come to prepare the way of the Lord (Mal 3:1), as was proclaimed by the prophet Isaiah who said:A voice cries, 'Prepare in the desert a way for Yahweh. Make a straight highway for our God across the wastelands (Is 40:3). For Mark, the seed of the Good News is the hope raised in people by the great promises that Jesus had made in the past through the two prophets. To this day, the hope of the people is the hook on which the Good News of God hangs. In order to know how to begin proclaiming the Good News, it is important to discover the hope that the people hold in their hearts. Hope is the last to die!
Mark 1:4-5: The popular movement begun by John the
Baptist increases people’s hope
Mark does what we still do today. He uses the Bible to shed light on the facts of life. John the Baptist had started a great popular movement. All Judea and all the people of Jerusalem made their way to John! Mark uses the texts from Malachy and Isaiah to shed light on this popular movement begun by John the Baptist. He shows that with the coming of John the Baptist, the hope of the people had begun to find an answer, to be realised. The seed of the Good News begins to sprout and grow.
Mark does what we still do today. He uses the Bible to shed light on the facts of life. John the Baptist had started a great popular movement. All Judea and all the people of Jerusalem made their way to John! Mark uses the texts from Malachy and Isaiah to shed light on this popular movement begun by John the Baptist. He shows that with the coming of John the Baptist, the hope of the people had begun to find an answer, to be realised. The seed of the Good News begins to sprout and grow.
Mark 1:6-8: John the Baptist is the prophet Elijah
expected by the people
It was said of Elijah that he would come to prepare the way of the Messiah, "He will reconcile parents to their children and children to their parents" (Mal 3:24; cf Lk 1:17), in other words, they hoped that Elijah would come to rebuild community life. Elijah was known as "a man wearing a hair cloak…and a leather loincloth" (2 Kg 1:8). Mark says that John wore camel hair. He was saying clearly that John the Baptist had come to fulfil the mission of the Prophet Elijah (Mk 9:11-13).
In the 70’s, the time when Mark was writing, many people thought that John the Baptist was the Messiah (cf. Acts 19:1-3). To help them discern, Mark reports John’s own words: After me is coming someone who is more powerful than me, and I am not fit to kneel down and undo the strap of his sandals. I have baptised you with water, but he will baptise you with the Holy Spirit. Mark says that John points the way to Jesus. He tells the Community that John was not the Messiah, but his precursor.
It was said of Elijah that he would come to prepare the way of the Messiah, "He will reconcile parents to their children and children to their parents" (Mal 3:24; cf Lk 1:17), in other words, they hoped that Elijah would come to rebuild community life. Elijah was known as "a man wearing a hair cloak…and a leather loincloth" (2 Kg 1:8). Mark says that John wore camel hair. He was saying clearly that John the Baptist had come to fulfil the mission of the Prophet Elijah (Mk 9:11-13).
In the 70’s, the time when Mark was writing, many people thought that John the Baptist was the Messiah (cf. Acts 19:1-3). To help them discern, Mark reports John’s own words: After me is coming someone who is more powerful than me, and I am not fit to kneel down and undo the strap of his sandals. I have baptised you with water, but he will baptise you with the Holy Spirit. Mark says that John points the way to Jesus. He tells the Community that John was not the Messiah, but his precursor.
c) Further information:
* The wider context of the beginning of Mark’s Gospel (Mk
1:1-13)
The solemn proclamation of the Good News (Mk 1:9-11)
People thought that John’s baptism came from God! (Mk 11:32). Like the people, Jesus also saw that God was manifesting himself in John’s message. That is why he left Nazareth, went to the Jordan and stood in line to be baptised. As he was about to be baptised, Jesus had a deep experience of God. He saw the heavens open and the Holy Spirit descending on him, and the voice of the Father saying:You are my Son, the Beloved, my favour rests on you. These few words include three very important points.
People thought that John’s baptism came from God! (Mk 11:32). Like the people, Jesus also saw that God was manifesting himself in John’s message. That is why he left Nazareth, went to the Jordan and stood in line to be baptised. As he was about to be baptised, Jesus had a deep experience of God. He saw the heavens open and the Holy Spirit descending on him, and the voice of the Father saying:You are my Son, the Beloved, my favour rests on you. These few words include three very important points.
i) Jesus experienced God as Father and himself as Son. Herein lies the great novelty that he communicates to us: God is Father. The God who was distant as the Most High Lord, draws near to us as Father, quite close as Abbà, Dad. This is the heart of the Good News that Jesus brings to us.
ii) There is a phrase that Jesus heard from the Father and from the prophet Isaiah where the Messiah is proclaimed as the Servant of God and of the people (Is 42:1). The Father was announcing to Jesus his mission as Messiah Servant, and not as glorious King. Jesus took on this mission of service and was faithful to it even to dying, and dying on the cross! (cf. Phil 2:7-8) He said: "I did not come to be served, but to serve!” (Mk 10:45).
iii) Jesus saw the heavens torn apart and the Spirit, like a dove, descending on him. It is precisely when Jesus discovers his mission as Messiah Saviour that he receives the Holy Spirit to enable him to carry out his mission. The gift of the Spirit had been promised by the prophets (Is 11:1-9; 61:1-3; Joel 3:1). The promise begins to take place solemnly when the Father proclaims Jesus his beloved son.
The Good News is tried and verified in the desert
(Mk 1:12-13)
After the baptism, the Spirit of God takes possession of Jesus and takes him into the desert, where he prepares himself for his mission (Mk 1:12ff). Mark says that Jesus stayed in the desert for 40 days and was tempted by the devil, Satan. Matthew 4:1-11 makes the temptations explicit: temptations that assaulted the people in the desert after their exodus from Egypt: the temptation of the bread, the temptation of prestige, the temptation of power (Dt 8:3; 6:16; Dt 6:13). Temptation is anything that assaults someone on the way to God. By allowing the Word of God to guide him, Jesus meets the temptations and will not allow himself to be turned aside (Mt 4:4.7.10). In all things he is like us, even in matters of temptation, except for sin (Heb 4:15). Immersed among the poor and one with the Father through prayer, faithful to the Father and to prayer, he resists and follows the way of the Messiah-Servant, the way of service to God and the people (Mt 20:28).
After the baptism, the Spirit of God takes possession of Jesus and takes him into the desert, where he prepares himself for his mission (Mk 1:12ff). Mark says that Jesus stayed in the desert for 40 days and was tempted by the devil, Satan. Matthew 4:1-11 makes the temptations explicit: temptations that assaulted the people in the desert after their exodus from Egypt: the temptation of the bread, the temptation of prestige, the temptation of power (Dt 8:3; 6:16; Dt 6:13). Temptation is anything that assaults someone on the way to God. By allowing the Word of God to guide him, Jesus meets the temptations and will not allow himself to be turned aside (Mt 4:4.7.10). In all things he is like us, even in matters of temptation, except for sin (Heb 4:15). Immersed among the poor and one with the Father through prayer, faithful to the Father and to prayer, he resists and follows the way of the Messiah-Servant, the way of service to God and the people (Mt 20:28).
* The beginning of the Good News of Jesus, today! The seed of
the Good News among us.
Mark begins his Gospel by describing the beginning of the
proclamation of the Good News of God. We might have expected a precise date.
But what we have is what seems to be a confused answer. Mark quotes Isaiah and
Malachi (Mk 1:2-3), speaks of John the Baptist (Mk 1:4-5), alludes to the
prophet Elijah (Mk 1:4), refers to the prophecy concerning the Servant of
Yahweh (Mk 1:11) and calls our attention to the temptations of the people in
the desert after the exodus from Egypt (Mk 1:13). And we ask: "But, Mark,
when was the precise moment of the beginning: at the exodus from Egypt, with Moses,
Isaiah, Malachi, John the Baptist? When?" The beginning, the seed, could
be all of these at once. What Mark wants to suggest is that we must learn to
read our history from a different perspective. The beginning, the seed of the
Good News of God is hidden in our lives, our past, the history that we live.
The people of the Bible were convinced that God is present in our lives and our
history. That is why they kept recalling the facts and persons of the past.
Anyone who loses the memory of his or her identity, does not know where he or
she comes from or where he or she is going. The people of the Bible read the
history of the past to learn how to read the history of the present and to
discover there the signs of the presence of God. This is what Mark is doing at the
beginning of his Gospel. He tries to discover the facts and focuses on the
thread of hope that came from the exodus, from Moses, through the prophets
Elijah, Isaiah and Malachi, down to John the Baptist who sees in Jesus the one
who fulfils the hope of the people.
Small as we are, what threads of hope exist today in our
history, that point to a better and more just future? Here are some possible
suggestions: (1) resistance and a general awareness in the world of oppressed
ethnic groups seeking life and dignity for all; (2) such a new consciousness in
many men and women that reveals new dimensions in life that were not perceived
before; (3) a new ecological sensibility that grows everywhere, above all among
the young and children; (4) a growing awareness of citizenship that seeks new
forms of democracy; (5) discussion and debate on social problems that give rise
to a greater desire for a transforming participation even among those who in
the midst of their work and study still find time to dedicate themselves to
serve others freely; (6) a growing search for new relationships of softness and
respect among persons and nations; (7) a growing indignation towards corruption
and violence. In a word, there is something new that is growing and that does
not allow for indifference before political, social, cultural, class and gender
abuses. There is a new hope, a new dream, a desire for change! The proclamation
of the Good News will be really Good News if it brings this newness that is
beginning to grow among people. Helping people to open their eyes to see this
newness, committing the community of faith to seek this utopia, means
recognising the liberating and transforming presence of God acting in the daily
events of our lives.
6. Praying Psalm 72 (71)
The hope of the Messiah in the heart of the people
God, endow the king with your own fair judgment,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgment.
Mountains and hills,
bring peace to the people! With justice
he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands
will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
(Long may he live; may the gold of Sheba be given him!)
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgment.
Mountains and hills,
bring peace to the people! With justice
he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands
will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
(Long may he live; may the gold of Sheba be given him!)
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practice the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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