Third Sunday of Advent
Lectionary: 8
Lectionary: 8
The spirit of the
Lord GOD is upon me,
because the LORD has anointed me;
he has sent me to bring glad tidings to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
for he has clothed me with a robe of salvation
and wrapped me in a mantle of justice,
like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
As the earth brings forth its plants,
and a garden makes its growth spring up,
so will the Lord GOD make justice and praise
spring up before all the nations.
because the LORD has anointed me;
he has sent me to bring glad tidings to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
for he has clothed me with a robe of salvation
and wrapped me in a mantle of justice,
like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
As the earth brings forth its plants,
and a garden makes its growth spring up,
so will the Lord GOD make justice and praise
spring up before all the nations.
Responsorial Psalm LK 1:46-48, 49-50, 53-54
R/ (Is 61:10b) My soul rejoices in my God.
My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked upon his lowly servant.
From this day all generations will call me blessed:
R/ My soul rejoices in my God.
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
R/ My soul rejoices in my God.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
R/ My soul rejoices in my God.
My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked upon his lowly servant.
From this day all generations will call me blessed:
R/ My soul rejoices in my God.
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
R/ My soul rejoices in my God.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
R/ My soul rejoices in my God.
Reading 21 THES 5:16-24
Brothers and
sisters:
Rejoice always. Pray without ceasing.
In all circumstances give thanks,
for this is the will of God for you in Christ Jesus.
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
May the God of peace make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ.
The one who calls you is faithful,
and he will also accomplish it.
Rejoice always. Pray without ceasing.
In all circumstances give thanks,
for this is the will of God for you in Christ Jesus.
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
May the God of peace make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ.
The one who calls you is faithful,
and he will also accomplish it.
AlleluiaIS 61:1 (CITED IN LK 4:18)
R. Alleluia, alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.
Gospel JN 1:6-8, 19-28
A man named John
was sent from God.
He came for testimony, to testify to the light,
so that all might believe through him.
He was not the light,
but came to testify to the light.
And this is the testimony of John.
When the Jews from Jerusalem sent priests
and Levites to him
to ask him, “Who are you?”
He admitted and did not deny it,
but admitted, “I am not the Christ.”
So they asked him,
“What are you then? Are you Elijah?”
And he said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
So they said to him,
“Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?”
He said:
“I am the voice of one crying out in the desert,
‘make straight the way of the Lord,’”
as Isaiah the prophet said.”
Some Pharisees were also sent.
They asked him,
“Why then do you baptize
if you are not the Christ or Elijah or the Prophet?”
John answered them,
“I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan,
where John was baptizing.
He came for testimony, to testify to the light,
so that all might believe through him.
He was not the light,
but came to testify to the light.
And this is the testimony of John.
When the Jews from Jerusalem sent priests
and Levites to him
to ask him, “Who are you?”
He admitted and did not deny it,
but admitted, “I am not the Christ.”
So they asked him,
“What are you then? Are you Elijah?”
And he said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
So they said to him,
“Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?”
He said:
“I am the voice of one crying out in the desert,
‘make straight the way of the Lord,’”
as Isaiah the prophet said.”
Some Pharisees were also sent.
They asked him,
“Why then do you baptize
if you are not the Christ or Elijah or the Prophet?”
John answered them,
“I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan,
where John was baptizing.
Scripture Study, Dec.
14, 2014
December 14, 2014
Third Sunday of Advent
This weekend we celebrate the Third Sunday of
Advent. In the old Latin liturgy this was called “Gaudete Sunday.” The name was
taken from the Latin word for rejoice that starts off the second reading. On
this Sunday, rose colored vestments may be used instead of the normal violet of
Advent. This color is also usually used for the third candle in Advent wreaths.
First Reading: Isaiah 61: 1-2a, 10-11
1 The spirit of the Lord GOD is upon me,
because the LORD has anointed me;
He has sent me to bring glad tidings to the lowly,
to heal the brokenhearted,
To proclaim liberty to the captives
and release to the prisoners,
2 To announce a year of favor from the LORD
and a day of vindication by our God,
because the LORD has anointed me;
He has sent me to bring glad tidings to the lowly,
to heal the brokenhearted,
To proclaim liberty to the captives
and release to the prisoners,
2 To announce a year of favor from the LORD
and a day of vindication by our God,
10 I rejoice heartily in the LORD,
in my God is the joy of my soul;
For he has clothed me with a robe of salvation,
and wrapped me in a mantle of justice,
Like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
in my God is the joy of my soul;
For he has clothed me with a robe of salvation,
and wrapped me in a mantle of justice,
Like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
11 As the earth brings forth its plants,
and a garden makes its growth spring up,
So will the Lord GOD make justice and praise
spring up before all the nations.
and a garden makes its growth spring up,
So will the Lord GOD make justice and praise
spring up before all the nations.
NOTES on First Reading:
* 61:1-2 Although this statement was
originally spoken by the prophet in regard to the restoration of Zion after the
exile, it was quoted by Christ as referring to his mission in Luke 4:18, 19.
The words originally referred to one of the leaders of the early postexilic
Isaian school of prophecy. By the time of Christ these words had become
symbolic of the messianic times that were to come. So much so that the promises
contained in them became messianic expectations.
Each phrase in this verse is rich in biblical tradition. “Spirit” implies that a new act of God is beginning (Judges 3:10, 11:19; and 1 Sam 10:5-13). The spirit had been promised to the messianic king (Isa 11:1-2) and later was also assured to the entire messianic people (Joel 3; Zech 12:10). Ezekiel had revived the importance of the role of the spirit and is also responsible for a priestly turn to prophecy. Trito-Isaiah (Third-Isaiah, responsible for Isa 56:1-66:24) sees the role of the spirit outside of royalty and the priesthood to include the anointing of prophets. The word, anointed is linked to teaching and hearing. It designates an interior enlightening to know God’s word and a strengthening to follow it.
The word translated as release (to prisoners) actually means light. It refers to leading prisoners out of the darkness of the dungeon into the light of freedom.
The phrases, “year of favor” and “day of vindication” refer to the time of God’s salvation.
Each phrase in this verse is rich in biblical tradition. “Spirit” implies that a new act of God is beginning (Judges 3:10, 11:19; and 1 Sam 10:5-13). The spirit had been promised to the messianic king (Isa 11:1-2) and later was also assured to the entire messianic people (Joel 3; Zech 12:10). Ezekiel had revived the importance of the role of the spirit and is also responsible for a priestly turn to prophecy. Trito-Isaiah (Third-Isaiah, responsible for Isa 56:1-66:24) sees the role of the spirit outside of royalty and the priesthood to include the anointing of prophets. The word, anointed is linked to teaching and hearing. It designates an interior enlightening to know God’s word and a strengthening to follow it.
The word translated as release (to prisoners) actually means light. It refers to leading prisoners out of the darkness of the dungeon into the light of freedom.
The phrases, “year of favor” and “day of vindication” refer to the time of God’s salvation.
* 61:10-11 These verses are usually
interpreted as Jerusalem’s response to the favors God has promised and is
delivering. She celebrates the fulfillment of love between herself and Yahweh
(54:5-8; Jer 33:10-11; Rev 19:7, 9; John 2:1-11).
Second Reading: 1 Thessalonians 5: 16-24
16 Rejoice always. 17 Pray without
ceasing. 18 In all circumstances give thanks, for
this is the will of God for you in Christ Jesus. 19 Do not quench the Spirit. 20 Do not despise prophetic utterances. 21 Test everything; retain what is good. 22 Refrain from every kind of evil.
23 May the God of peace himself make you perfectly holy and
may you entirely, spirit, soul, and body, be preserved blameless for the coming
of our Lord Jesus Christ. 24 The one who
calls you is faithful, and he will also accomplish it.
NOTES on Second Reading:
* 5:16-18 This section contains some general
exhortations on the Christian way of life, that is on God’s will. There is
really a triple command here: rejoice, pray, and give thanks. All three of
these are to be done continually. Together these are among the hallmarks of a Christian
life and a good way of constantly being prepared for the return of Jesus, the
Messiah.
Paul saw his belief in God and what He has done through Jesus as the source of indescribable joy and tried to instill that same joy in all the communities that he visited. Joy is also one of the classical fruits of the Spirit (Gal 5:22; Rom 14:17).
Paul saw his belief in God and what He has done through Jesus as the source of indescribable joy and tried to instill that same joy in all the communities that he visited. Joy is also one of the classical fruits of the Spirit (Gal 5:22; Rom 14:17).
* 5:19-21 Both Jewish and Hellenistic
parallels indicate that these passages refer to charismatic activities of both
oneself and others. The community of Thessalonica may well have been
“charismatically” ordered but Paul refrains from using the technical term,
“charism” to describe the gifts of the Spirit as he does in 1 Cor 12:4-11.
Paul’s buoyant encouragement of charismatic freedom sometimes occasioned excesses that he or others had to remedy. 1 Cor 14; 2 Thes 2:1-15; and 2 Peter 3:1-16 are examples of such efforts to correct a misunderstood and misapplied freedom of the spirit.
Paul’s buoyant encouragement of charismatic freedom sometimes occasioned excesses that he or others had to remedy. 1 Cor 14; 2 Thes 2:1-15; and 2 Peter 3:1-16 are examples of such efforts to correct a misunderstood and misapplied freedom of the spirit.
* 5:21-22 Paul urges the readers to make use
of the discernment of charisms which is itself a charismatic activity (1 Cor
12:10) to judge the gifts and their use. These verses probably refer to
recognizing the difference between true and false prophecy. There are, however,
some scholars who take them to refer to moral discernment and judgments (Isa
1:16, 17).
* 5:23 Many readers attempt to read this
passage as a tripartite form of anthropology.
The more common opinion is that the three
terms designate the whole human person under different aspects. This would be
consistent with typical Jewish anthropology where: “spirit” identifies a person
as a creature; “soul” identifies the person as a vital being; and “body”
identifies the person as a corporal and social being. There is another possible
translation that is favored by some scholars which reads, “May the God of peace
Himself make you perfectly holy and sanctify your spirit fully, and may both
soul and body be preserved blameless for the coming of our Lord Jesus Christ.”
This translation, in effect, identifies the human person as “soul and body” and
gives “spirit” an independent nuance.
Regardless of how one translates the words, however, it is likely that Paul does not intend to offer an anthropological or philosophical analysis of human nature. He is looking toward the wholeness of what may be called the supernatural and natural aspects of a person’s service of God. All aspects of our humanity are like all else that God has created, at His disposal and in His service to accomplish His ends which are for our good.
Regardless of how one translates the words, however, it is likely that Paul does not intend to offer an anthropological or philosophical analysis of human nature. He is looking toward the wholeness of what may be called the supernatural and natural aspects of a person’s service of God. All aspects of our humanity are like all else that God has created, at His disposal and in His service to accomplish His ends which are for our good.
Gospel Reading: John 1: 6-8, 19-28
6 A man named John was sent from God. 7 He came for testimony, to testify to the light, so that
all might believe through him. 8 He was not the
light, but came to testify to the light.
19 And this is the testimony of John. When the Jews from
Jerusalem sent priests and Levites (to him) to ask him, “Who are you?” 20 he admitted and did not deny it, but admitted, “I am not
the Messiah.” 21 So they asked him, “What are you then?
Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” He answered,
“No.” 22 So they said to him, “Who are you, so we
can give an answer to those who sent us? What do you have to say for yourself?” 23 He said:
“I am ‘the voice of one crying out in the
desert,
“Make straight the way of the Lord,”‘
“Make straight the way of the Lord,”‘
as Isaiah the prophet said.” 24 Some Pharisees were also sent. 25 They asked him, “Why then do you baptize if you are not
the Messiah or Elijah or the Prophet?” 26 John answered
them, “I baptize with water; but there is one among you whom you do not
recognize, 27 the one who is coming after me, whose
sandal strap I am not worthy to untie.” 28This happened in
Bethany across the Jordan, where John was baptizing.
NOTES on Gospel:
* 1:6 Other references to John the Baptist in
this gospel emphasize the differences between Jesus and John and carefully
subordinate John’s role to that of Jesus. Here the similarity between Jesus and
John is stressed in that John was sent just as Jesus was “sent” (John 4:34) in
divine mission.
* 1:7-8 John is portrayed as a witness, not as
a messianic figure. Introduction of the testimony theme has the effect of
portraying Jesus as if He were on trial throughout his ministry. Characters are
constantly introduced to testify to Jesus (John the Baptist, the Samaritan
woman, scripture, his works, the crowds, the Spirit, and his disciples).
* 1:9 “True” is used to designate “real” in
the sense that it is a divinely given reality. It also occurs in 4:23; 6:32;
15:1; 17:3; 7:28.
* 1:19-28 This section constitutes the
introduction to the gospel proper and is connected with the prose inserts in
the prologue. It develops four scenes (not included in the reading this week)
with the major theme of testimony: John’s negative testimony about himself; his
positive testimony about Jesus; the revelation of Jesus to Andrew and Peter;
the revelation of Jesus to Philip and Nathaniel.
Here, as throughout most of the gospel, the “Jews” does not refer to the Jewish people but, rather, to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. This usage reflects the atmosphere, at the end of the first century, which was a time of hostility between church and synagogue. It might also refer to Jews as representatives of a hostile world (John 1:10-11).
Here, as throughout most of the gospel, the “Jews” does not refer to the Jewish people but, rather, to the hostile authorities, both Pharisees and Sadducees, particularly in Jerusalem, who refuse to believe in Jesus. This usage reflects the atmosphere, at the end of the first century, which was a time of hostility between church and synagogue. It might also refer to Jews as representatives of a hostile world (John 1:10-11).
* 1:20 Messiah first appears as a term for a
future anointed agent of Yahweh in Dan 9:25. Through other texts (especially 1
Sam 7:8-17) the Messiah was usually considered to be of Davidic descent.
* 1:21 The questions refer to the expectation
that Elijah would be returned to earth (see Malachi 4:1; Matthew 11:14) and
that a prophet like Moses (Deut 18:15; see Acts 3:22) would be raised up in the
time of the Messiah. John denies that he is either of these. The synoptic
gospels in fact, identify him as the one who came in the spirit of Elijah (Mark
9:13; Matt 17:12; Luke 1:17; 7:27).
It is only in the Christian sources however that Elijah is portrayed as a forerunner of the Messiah rather than of Yahweh’s day of judgment.
It is only in the Christian sources however that Elijah is portrayed as a forerunner of the Messiah rather than of Yahweh’s day of judgment.
* 1:23 This is a variation from the versions
presented in both the synoptic gospels and the Septuagint (ancient Greek text)
of the Hebrew text of Isaiah 40:3 which reads, “A voice cries out: In the
desert prepare the way of the Lord.”
* 1:24 The translation presented here (NAB) of
this verse is probably better than most other translations, such as “Now they
had been sent from the Pharisees.” This misunderstands the grammatical
construction and fails to recognize that this is a different group from that in
John 1:19. The priests and Levites would have been Sadducees, not Pharisees.
* 1:25-27 The question provides another
opportunity for John to testify. The answer that John gives here may indicate
that baptism was a point of contention between the Johannine Christian
community and the followers of John. The issue is continued in yet another
testimony of John in 1:29-34 where he alludes to Jesus baptizing with the Holy
Spirit (1:33).
Meditation: Who are you? And in whose name do you
speak?
: Do you know the favor of the Lord? Every 50 years the people of
Israel were commanded to celebrate a Year of Jubilee - a year of favor by the
Lord (Leviticus 25:10-12). God did not want his people to forget all the
blessings and favors he had shown them over the years. Isaiah prophesied in a
year of Jubilee that God would send his anointed one to bring his people back
from their time of exile (Isaiah 61). The anointed one would bring good news
(the same word as "gospel") - news of freedom for those who were
oppressed by sin, darkness, despair, and brokenness (Isaiah 61:1-2).
When John the Baptist announced the imminent coming of God's
anointed one, the Messiah, the religious leaders questioned his authority to
speak so boldly in God's name. They asked him bluntly, "Who are you?"
and "What do you say about yourself?" They wanted to know if he was
really sent by God. Did he claim to be the Messiah or one of the great prophets
who was expected to return and announce the Messiah's arrival (see Malachi 4:5,
Deuteronomy 18:15)? John had no doubt and no mistaken identity about his call
and mission. In all humility and sincerity he said he was only a voice bidding
people to get ready for the arrival of the greatest Ruler of all, God's
anointed King and Messiah.
John the Baptist bridges the Old and New Testaments. He is the
last of the Old Testament prophets who points the way to the Messiah. He is the
first of the New Testament witnesses and martyrs. He is the herald who prepares
the way for Jesus and who announces his mission to the people: Behold
the Lamb of God who takes away the sins of the world! (John 1:29).
John saw from a distance what the Messiah would come to accomplish - our
redemption from slavery to sin and our adoption as sons and daughters of God,
our heavenly Father. Do you recognize who you are in Christ? The Lord Jesus has
come to restore us to friendship with God and he has made us citizens of heaven
- his everlasting kingdom of peace and justice.
John was the greatest of the prophets, yet he lived as a humble
and faithful servant of God. He pointed others to Jesus, the true Messiah and
Savior of the world. The Christian church from the earliest of times has given
John many titles which signify his mission: Witness of the Lord,
Trumpet of Heaven, Herald of Christ, Voice of the Word, Precursor of Truth,
Friend of the Bridegroom, Crown of the Prophets, Forerunner of the Redeemer,
Preparer of Salvation, Light of the Martyrs, and Servant of the Word. Do
you point others to Jesus Christ by the example and witness of your life?
"Lord Jesus, make me a herald of your word of truth and
grace. Help me to be a faithful witness of the joy of the gospel and to point
others to you as John did through his testimony."
THIRD SUNDAY OF ADVENT
SUNDAY, DECEMBER 14, JOHN 1:6-8, 19-28
(Isaiah 61:1-2a, 10-11; Psalm: Luke 1; I Thessalonians 5:16-24)
KEY VERSE: "I am the voice of one crying out in the desert, `Make straight the way of the Lord'" (v 23).
READING: John the Baptist made his appearance in the desert announcing the coming of the Messiah. John came to testify, not to himself, but to the Messiah who was coming into the world. John declared that he was not worthy to untie the straps of his shoes, the menial work of slaves. A deputation of religious leaders came to interview John asking him who he was. But John declared who he was not. John was not the Messiah, but one who bore witness on his behalf. Neither was John the prophet Elijah, who was expected to precede the coming of the Lord (Mal 3:23). Nor did John claim to be a prophet like Moses (Dt 18:15). John explained who he was by saying that he was simply a voice crying out: "Make ready the way of the Lord" (Is 40:3). The religious leaders then asked John what gave him the right to baptize? (Jews baptized proselytes from other faiths). John answered that he was only baptizing with water; however there was one among them who they did not recognize. John's function was to prepare the way for the one who would baptize with the fire of the Holy Spirit (Matt 3:11).
REFLECTING: Do my words and actions give testimony to Jesus' coming?
PRAYING: Lord Jesus, help me to bear witness to you in my words and deeds.
Sunday 14 December 2014
3rd Sunday of Advent. V.
Isaiah 61:1-2, 10-11. My soul rejoices in my God. Luke 1:46-50, 53-54. 1
Thessalonians 5:16-24. John 1:6-8, 19-28 [St John of the Cross].
‘I baptise with water, but
there is one coming after me who will baptise you with the Holy Spirit.’
John is referring to the
extraordinary, almost unbelievable, Incarnation story. That the Father of
creation chose a particular group to be the chosen people, sent his only Son to
this obscure people to live among them, to teach them and then to die a
criminal’s death on a cross, and after three days to rise from the dead.
This risen Jesus continues
to love and watch over us and to desire that we love him and God’s other
creatures. It takes a leap of faith to accept and to live out this belief.
Jesus, I believe in you:
help my unbelief. Jesus, I believe in you: teach me your ways.
MINUTE MEDITATIONS
|
Healing Our Wounds
|
Who couldn’t use more grace in journeying toward love? The
Sacrament of Reconciliation is particularly helpful in healing our wounds and
helping us experience God’s love, which goes deeper than our worst regrets.
December
14
St. John of the Cross
(1541-1591)
St. John of the Cross
(1541-1591)
John is a saint because his life was a heroic effort to live up to
his name: “of the Cross.” The folly of the cross came to full realization in
time. “Whoever wishes to come after me must deny himself, take up his cross,
and follow me” (Mark 8:34b) is the story of John’s life. The Paschal
Mystery—through death to life—strongly marks John as reformer, mystic-poet and
theologian-priest.
Ordained
a Carmelite priest in 1567 at age 25, John met Teresa of Jesus and like
her vowed himself to the primitive Rule of the Carmelites. As partner with
Teresa and in his own right, John engaged in the work of reform, and came to
experience the price of reform: increasing opposition, misunderstanding,
persecution, imprisonment. He came to know the cross acutely—to experience the
dying of Jesus—as he sat month after month in his dark, damp, narrow cell with
only his God!
Yet, the
paradox! In this dying of imprisonment John came to life, uttering poetry. In
the darkness of the dungeon, John’s spirit came into the Light. There are many
mystics, many poets; John is unique as mystic-poet, expressing in his
prison-cross the ecstasy of mystical union with God in the Spiritual
Canticle.
But as
agony leads to ecstasy, so John had his Ascent to Mt. Carmel, as he
named it in his prose masterpiece. As man-Christian-Carmelite, he experienced
in himself this purifying ascent; as spiritual director, he sensed it in
others; as psychologist-theologian, he described and analyzed it in his prose
writings. His prose works are outstanding in underscoring the cost of
discipleship, the path of union with God: rigorous discipline, abandonment,
purification. Uniquely and strongly John underlines the gospel paradox: The
cross leads to resurrection, agony to ecstasy, darkness to light, abandonment
to possession, denial to self to union with God. If you want to save your life,
you must lose it. John is truly “of the Cross.” He died at 49—a life short, but
full.
Comment:
John in his life and writings has a crucial word for us today. We tend to be rich, soft, comfortable. We shrink even from words like self-denial, mortification, purification, asceticism, discipline. We run from the cross. John’s message—like the gospel—is loud and clear: Don’t—if you really want to live!
John in his life and writings has a crucial word for us today. We tend to be rich, soft, comfortable. We shrink even from words like self-denial, mortification, purification, asceticism, discipline. We run from the cross. John’s message—like the gospel—is loud and clear: Don’t—if you really want to live!
Quote:
Thomas Merton said of John: "Just as we can never separate asceticism from mysticism, so in St. John of the Cross we find darkness and light, suffering and joy, sacrifice and love united together so closely that they seem at times to be identified."
Thomas Merton said of John: "Just as we can never separate asceticism from mysticism, so in St. John of the Cross we find darkness and light, suffering and joy, sacrifice and love united together so closely that they seem at times to be identified."
In John's words:
"Never was fount so clear,
undimmed and bright;
From it alone, I know proceeds all light
although 'tis night."
"Never was fount so clear,
undimmed and bright;
From it alone, I know proceeds all light
although 'tis night."
Patron Saint of:
Mystics
Mystics
LECTIO DIVINA:
3RD SUNDAY OF ADVENT (B)
Lectio:
Sunday, December 14, 2014
John the Baptist points to Jesus as the Messiah
Humility is knowing one’s place within one’s proper identity
John 1: 6-8, 19-28
Humility is knowing one’s place within one’s proper identity
John 1: 6-8, 19-28
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.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in
Creation and in the Scriptures, in events and in people, above all in the poor
and suffering. May your word guide us so that we too, like the two disciples
from Emmaus, may experience the force of your resurrection and witness to
others that you are alive in our midst as source of fraternity, justice and peace.
We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent
us your Spirit. Amen.
2. Reading
a) A key to guide the reading:
The liturgy of the third Sunday in Advent presents to us the figure of John the Baptist and describes the place he occupies in God’s plan. Thus, it helps us to find our place and prepares us for Christmas. John the Baptist was a great man, a very great man. He was a prophet who had many disciples and was a popular protagonist. Jesus described him as the greatest among those born of woman. Nevertheless, according to Jesus, the least in the Realm is greater that John the Baptist (Mt 11:11). John knew this. He was praised by others, but did not praise himself. When Jesus began to proclaim the Realm of God, John gave way to him. His disciples, however, did not have this spirit of generosity. They were envious. John helped them to overcome this problem. In fact, it is not easy to cede one’s place and leadership to others and to collaborate with them in realising their mission.
The liturgy of the third Sunday in Advent presents to us the figure of John the Baptist and describes the place he occupies in God’s plan. Thus, it helps us to find our place and prepares us for Christmas. John the Baptist was a great man, a very great man. He was a prophet who had many disciples and was a popular protagonist. Jesus described him as the greatest among those born of woman. Nevertheless, according to Jesus, the least in the Realm is greater that John the Baptist (Mt 11:11). John knew this. He was praised by others, but did not praise himself. When Jesus began to proclaim the Realm of God, John gave way to him. His disciples, however, did not have this spirit of generosity. They were envious. John helped them to overcome this problem. In fact, it is not easy to cede one’s place and leadership to others and to collaborate with them in realising their mission.
b) A division of the text to assist a careful reading:
John 1:6-8: John’s place in God’s plan: to give witness to the light.
John 1:19-21: John’s negative witness concerning himself: he is not the one people think he is.
John 1:22-24: John’s positive witness regarding himself: he prepares the way for the Lord.
John 1:25-28: The meaning of John’s baptism: he prepares for one greater than he who is coming after him.
John 1:6-8: John’s place in God’s plan: to give witness to the light.
John 1:19-21: John’s negative witness concerning himself: he is not the one people think he is.
John 1:22-24: John’s positive witness regarding himself: he prepares the way for the Lord.
John 1:25-28: The meaning of John’s baptism: he prepares for one greater than he who is coming after him.
c) The text:
6-8: A man came, sent by God. His name was John. He came as a witness, to bear witness to the light, so that everyone might believe through him. He was not the light, he was to bear witness to the light.
19-21: This was the witness of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, 'Who are you?' He declared, he did not deny but declared, 'I am not the Christ.' So they asked, 'Then are you Elijah?' He replied, 'I am not.' 'Are you the Prophet?' He answered, 'No.'
6-8: A man came, sent by God. His name was John. He came as a witness, to bear witness to the light, so that everyone might believe through him. He was not the light, he was to bear witness to the light.
19-21: This was the witness of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, 'Who are you?' He declared, he did not deny but declared, 'I am not the Christ.' So they asked, 'Then are you Elijah?' He replied, 'I am not.' 'Are you the Prophet?' He answered, 'No.'
22-24: So they said to him, 'Who are you? We must take back an answer to those who sent us. What have you to say about yourself?' So he said, 'I am, as Isaiah prophesied: A voice of one that cries in the desert: Prepare a way for the Lord. Make his paths straight!'
25-28: Now those who had been sent were Pharisees, and they put this question to him, 'Why are you baptising if you are not the Christ, and not Elijah, and not the Prophet?' John answered them, 'I baptise with water; but standing among you -- unknown to you -- is the one who is coming after me; and I am not fit to undo the strap of his sandal.' This happened at Bethany, on the far side of the Jordan, where John was baptising.
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 aspect of John the Baptist’s attitude most drew my
attention and pleased me?
b) Three times John defines himself negatively: I am not the Messiah, I am not Elijah, I am not the Prophet. What do these three denials tell us about the person of John?
c) Using a phrase from the Old Testament, John draws attention away from him and towards Jesus. What does this tell us about John and about Jesus?
d) What does John say about baptism? What is the difference between John’s baptism and that of Jesus?
e) Why did Jesus say that John is the greatest and yet the least in the Realm is greater than he?
f) How can all this help us prepare for Christmas?
b) Three times John defines himself negatively: I am not the Messiah, I am not Elijah, I am not the Prophet. What do these three denials tell us about the person of John?
c) Using a phrase from the Old Testament, John draws attention away from him and towards Jesus. What does this tell us about John and about Jesus?
d) What does John say about baptism? What is the difference between John’s baptism and that of Jesus?
e) Why did Jesus say that John is the greatest and yet the least in the Realm is greater than he?
f) How can all this help us prepare for Christmas?
5. A key to the reading
for those who wish go deeper into the text.
· The context of John the Baptist’s appearance in
the Gospel of John
* The Gospel of John was written towards the end of the first
century. In those days, wherever there were communities of Jews in Palestine
and in Asia Minor, there were those also who had come in contact with John the
Baptist or who had been baptised by him (Acts 19:3). Outwardly, John’s movement
was very similar to that of Jesus. Both proclaimed the coming of the Realm (Mt
3:1-2) and both demanded conversion (Mt 4:17). There must have been some
rivalry among the followers of John and those of Jesus. Thus John’s answer
concerning Jesus was not just for those sent by the priests and Pharisees in
John’s time, but also for the Christian communities of the end of the first
century. In fact, the four Gospels are careful to quote John the Baptist’s
words when he says that he is not the Messiah (Mt 3:3,11; Mk 1:2,7; Lk 3:4,16;
Jn 1:10-23,30); 3:28-30).
· Comments on John’s witness
* John 1:6-8: John’s place in God’s plan: to give
witness to the light.
The prologue of the fourth Gospel says that the living Word of God is present in all things and shines like the light in darkness for each person. Darkness tries to snuff the light, but fails to do so (Jn 1:15). No one can hide it, because we cannot live without God for long. The search for God is born again and again in the heart of humankind. John the Baptist came to help people to discover this luminous presence of the Word of God in life. His witness was so important, that many people thought that he was the Christ (Messiah)! (Acts 19:3; Jn 1:20). Thus the Prologue explains: “John was not the light! He came to bear witness to the light! ”
The prologue of the fourth Gospel says that the living Word of God is present in all things and shines like the light in darkness for each person. Darkness tries to snuff the light, but fails to do so (Jn 1:15). No one can hide it, because we cannot live without God for long. The search for God is born again and again in the heart of humankind. John the Baptist came to help people to discover this luminous presence of the Word of God in life. His witness was so important, that many people thought that he was the Christ (Messiah)! (Acts 19:3; Jn 1:20). Thus the Prologue explains: “John was not the light! He came to bear witness to the light! ”
* John 1:19-21: John’s negative witness concerning
himself: he is not the one others think he is.
The Jews sent priests and Pharisees to learn who was this John who baptised people in the desert and who drew so many people from everywhere. So they sent emissaries to ask: “Who is he?” John’s reply is strange. Instead of saying who he is, he says who he is not: “I am not the Messiah!” He then adds two other negative replies: he is not Elijah nor is he the Prophet. These are different aspects of the same messianic hope. In messianic times, Elijah would have returned to lead the hearts of fathers back to their children and the hearts of children to their fathers. In other words, he would have returned to restore human solidarity (Mt 3:23-24; Si 48:10). The Prophet who was proclaimed would bring, in times to come, the work started by Moses to a satisfactory conclusion, he was seen by the people as the awaited Messiah (Dt 18:15). John rejects these messianic titles because he was not the Messiah.
Later, however, it is Jesus himself who says that John the Baptist was Elijah (Mt 17:12-13). How can we explain this statement? The fact is that there were various interpretations concerning the mission of Elijah. Some said that the Messiah would be like a new Elijah. In this sense, John was not Elijah. Others said that the mission of Elijah was that of preparing the way for the coming of the Messiah. In this sense, John was Elijah.
In this dialogue between John and the Pharisees and priests, we see the catechesis of the communities of the end of the first century. The questions put by the priests and Pharisees on the meaning of John the Baptist in God’s plan are the questions of the communities. Thus, Jesus’ replies as written by the Evangelist, are also addressed to the communities.
The Jews sent priests and Pharisees to learn who was this John who baptised people in the desert and who drew so many people from everywhere. So they sent emissaries to ask: “Who is he?” John’s reply is strange. Instead of saying who he is, he says who he is not: “I am not the Messiah!” He then adds two other negative replies: he is not Elijah nor is he the Prophet. These are different aspects of the same messianic hope. In messianic times, Elijah would have returned to lead the hearts of fathers back to their children and the hearts of children to their fathers. In other words, he would have returned to restore human solidarity (Mt 3:23-24; Si 48:10). The Prophet who was proclaimed would bring, in times to come, the work started by Moses to a satisfactory conclusion, he was seen by the people as the awaited Messiah (Dt 18:15). John rejects these messianic titles because he was not the Messiah.
Later, however, it is Jesus himself who says that John the Baptist was Elijah (Mt 17:12-13). How can we explain this statement? The fact is that there were various interpretations concerning the mission of Elijah. Some said that the Messiah would be like a new Elijah. In this sense, John was not Elijah. Others said that the mission of Elijah was that of preparing the way for the coming of the Messiah. In this sense, John was Elijah.
In this dialogue between John and the Pharisees and priests, we see the catechesis of the communities of the end of the first century. The questions put by the priests and Pharisees on the meaning of John the Baptist in God’s plan are the questions of the communities. Thus, Jesus’ replies as written by the Evangelist, are also addressed to the communities.
* John 1:22-24: John’s positive witness: he is only one
who prepares the way.
“ Why do you baptise if you are not the Christ nor Elijah nor the Prophet?” Those sent by the priests and Pharisees wanted a clear answer, because they had to render an account to those who had sent them to interrogate John. It was not sufficient for them to know what John was not. They wanted to know who he was and what he meant in God’s plan. John’s reply is a phrase taken from the prophet Isaiah, a common phrase, which is quoted in the four Gospels: “I am a voice crying in the desert. Prepare the way of the Lord” (Mt 3:3; Mk 1:3; Lk 3:4; Jn 1:23). In this use of the Old Testament we see the mysticism that animated the reading of the Sacred Scripture by the first Christians. They sought in the words, not just arguments to prove some statements, but much more to verbalise and explain for themselves and for others the newness of their experience of God in Jesus (cf 2 Tim 3:15-17).
“ Why do you baptise if you are not the Christ nor Elijah nor the Prophet?” Those sent by the priests and Pharisees wanted a clear answer, because they had to render an account to those who had sent them to interrogate John. It was not sufficient for them to know what John was not. They wanted to know who he was and what he meant in God’s plan. John’s reply is a phrase taken from the prophet Isaiah, a common phrase, which is quoted in the four Gospels: “I am a voice crying in the desert. Prepare the way of the Lord” (Mt 3:3; Mk 1:3; Lk 3:4; Jn 1:23). In this use of the Old Testament we see the mysticism that animated the reading of the Sacred Scripture by the first Christians. They sought in the words, not just arguments to prove some statements, but much more to verbalise and explain for themselves and for others the newness of their experience of God in Jesus (cf 2 Tim 3:15-17).
* John 1:25-28: The meaning of John’s baptism and
person.
In the Christian communities of the end of the first century, there were those who knew only John’s baptism (Acts 18:25; 19:3). When they met other Christians who had received the baptism of Jesus, they wanted to know what John’s baptism meant. In those days there were many kinds of baptisms. Baptism was a form whereby a person committed him/herself to a particular message. Those who accepted the message were invited to confirm their decision by means of a baptism (ablution, purification or bath). For instance, through the baptism of John a person would bind him/herself to the message proclaimed by John. Through the baptism of Jesus, one bound oneself to the message of Jesus that gave him/her the gift of the Spirit (Acts 10:44-48; 19:5-6).
There is among you one whom you do not know. This statement of John refers to Jesus, present among the multitude. When John was writing his Gospel, Jesus continued to be present in the communities and in persons, above all in the poor with whom he identified himself. Today he is in our midst in many ways and today too, very often, we do not recognise him.
In the Christian communities of the end of the first century, there were those who knew only John’s baptism (Acts 18:25; 19:3). When they met other Christians who had received the baptism of Jesus, they wanted to know what John’s baptism meant. In those days there were many kinds of baptisms. Baptism was a form whereby a person committed him/herself to a particular message. Those who accepted the message were invited to confirm their decision by means of a baptism (ablution, purification or bath). For instance, through the baptism of John a person would bind him/herself to the message proclaimed by John. Through the baptism of Jesus, one bound oneself to the message of Jesus that gave him/her the gift of the Spirit (Acts 10:44-48; 19:5-6).
There is among you one whom you do not know. This statement of John refers to Jesus, present among the multitude. When John was writing his Gospel, Jesus continued to be present in the communities and in persons, above all in the poor with whom he identified himself. Today he is in our midst in many ways and today too, very often, we do not recognise him.
· Further comments on John the Baptist in the Gospel of
John
* John the Baptist in John’s Gospel
John gave rise to a very large popular movement. Jesus himself adhered to the movement of the Baptist and had himself baptised in the Jordan. Even after his death, John continued to exercise great attraction and influence among the Jews and among the Christians who came from Judaism (Acts 19:1-7). The information concerning John the Baptist preserved in the fourth Gospel (Jn 1:6-8. 15, 19-36; Jn 3: 22-30), is as follows:
1) John came to give witness to the light (Jn 1:6-8),
2) Jesus came after John and was John’s disciple. Nevertheless, he is more important than John, because he was before John: “He who comes after me ranks before me because he existed before me” (Jn 1:15,30). Jesus is the creative Word standing by the Father even from the beginning of creation (Jn 1:1-3).
3) John confessed openly: “I am not the Christ. I am not Elijah. I am not the Prophet awaited by the people. I am only a voice crying in the desert: straighten the path of the Lord” (Jn 1:19-23).
4) Before Jesus, John considers himself unworthy to undo the straps of his sandals and says: “He must increase and I must decrease” (Jn 1:27; 3:30).
5) John declared to the people concerning Jesus: “I saw the Spirit coming down on him from heaven like a dove and resting on him. He is going to baptise with the Holy Spirit” (Jn 1:32-33).
6) John points to Jesus as the Lamb of God who takes away the sin of the world (Jn 1:29,36), God’s chosen one (Jn 1:34).
* A Gallery of Jesus’ meeting with people in John’s Gospel
In his Gospel, John relates in detail various meetings that Jesus had with people throughout his itinerant life in Palestine: with the first disciples (Jn 1:35-51, with Nicodemus (Jn 3:1-13; 4:14; 7:50-52; 19:39), with John the Baptist (Jn 3:22-36), with the Samaritan woman (Jn 4:1-42), with the woman about to be stoned (Jn 8:1-11), with Martha and Mary (Jn 11:17-37). These and other meetings are described as if they were tableaux hung on the walls of an Art Gallery. To attentive eyes and to those able to appreciate things beyond the details, they reveal the identity of Jesus. At the same time they reveal the characteristics of the communities that believed in Jesus and that witnessed to his presence. They are also mirrors that help us to discover what goes on within ourselves when we meet Jesus. The mirror of the meeting between Jesus and John the Baptist, which we are reflecting on during this third Sunday in Advent, helps us prepare for the meeting with Jesus in the coming feast of Christmas.
John gave rise to a very large popular movement. Jesus himself adhered to the movement of the Baptist and had himself baptised in the Jordan. Even after his death, John continued to exercise great attraction and influence among the Jews and among the Christians who came from Judaism (Acts 19:1-7). The information concerning John the Baptist preserved in the fourth Gospel (Jn 1:6-8. 15, 19-36; Jn 3: 22-30), is as follows:
1) John came to give witness to the light (Jn 1:6-8),
2) Jesus came after John and was John’s disciple. Nevertheless, he is more important than John, because he was before John: “He who comes after me ranks before me because he existed before me” (Jn 1:15,30). Jesus is the creative Word standing by the Father even from the beginning of creation (Jn 1:1-3).
3) John confessed openly: “I am not the Christ. I am not Elijah. I am not the Prophet awaited by the people. I am only a voice crying in the desert: straighten the path of the Lord” (Jn 1:19-23).
4) Before Jesus, John considers himself unworthy to undo the straps of his sandals and says: “He must increase and I must decrease” (Jn 1:27; 3:30).
5) John declared to the people concerning Jesus: “I saw the Spirit coming down on him from heaven like a dove and resting on him. He is going to baptise with the Holy Spirit” (Jn 1:32-33).
6) John points to Jesus as the Lamb of God who takes away the sin of the world (Jn 1:29,36), God’s chosen one (Jn 1:34).
* A Gallery of Jesus’ meeting with people in John’s Gospel
In his Gospel, John relates in detail various meetings that Jesus had with people throughout his itinerant life in Palestine: with the first disciples (Jn 1:35-51, with Nicodemus (Jn 3:1-13; 4:14; 7:50-52; 19:39), with John the Baptist (Jn 3:22-36), with the Samaritan woman (Jn 4:1-42), with the woman about to be stoned (Jn 8:1-11), with Martha and Mary (Jn 11:17-37). These and other meetings are described as if they were tableaux hung on the walls of an Art Gallery. To attentive eyes and to those able to appreciate things beyond the details, they reveal the identity of Jesus. At the same time they reveal the characteristics of the communities that believed in Jesus and that witnessed to his presence. They are also mirrors that help us to discover what goes on within ourselves when we meet Jesus. The mirror of the meeting between Jesus and John the Baptist, which we are reflecting on during this third Sunday in Advent, helps us prepare for the meeting with Jesus in the coming feast of Christmas.
6. Psalm 131
O Lord, my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things too great
and too marvelous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
my eyes are not raised too high;
I do not occupy myself with things too great
and too marvelous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
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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