Fourth Sunday of Advent
Lectionary: 12
Lectionary: 12
Thus says the LORD:
You, Bethlehem-Ephrathah
too small to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel;
whose origin is from of old,
from ancient times.
Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
and the rest of his kindred shall return
to the children of Israel.
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
and they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
You, Bethlehem-Ephrathah
too small to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel;
whose origin is from of old,
from ancient times.
Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
and the rest of his kindred shall return
to the children of Israel.
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
and they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
Responsorial PsalmPS 80:2-3, 15-16, 18-19
R. (4) Lord, make us turn to you; let us see your
face and we shall be saved.
O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.
May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.
O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.
May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Reading 2HEB 10:5-10
Brothers and
sisters:
When Christ came into the world, he said:
“Sacrifice and offering you did not desire,
but a body you prepared for me;
in holocausts and sin offerings you took no delight.
Then I said, ‘As is written of me in the scroll,
behold, I come to do your will, O God.’“
First he says, “Sacrifices and offerings,
holocausts and sin offerings,
you neither desired nor delighted in.”
These are offered according to the law.
Then he says, “Behold, I come to do your will.”
He takes away the first to establish the second.
By this “will,” we have been consecrated
through the offering of the body of Jesus Christ once for all.
When Christ came into the world, he said:
“Sacrifice and offering you did not desire,
but a body you prepared for me;
in holocausts and sin offerings you took no delight.
Then I said, ‘As is written of me in the scroll,
behold, I come to do your will, O God.’“
First he says, “Sacrifices and offerings,
holocausts and sin offerings,
you neither desired nor delighted in.”
These are offered according to the law.
Then he says, “Behold, I come to do your will.”
He takes away the first to establish the second.
By this “will,” we have been consecrated
through the offering of the body of Jesus Christ once for all.
AlleluiaLK 1:38
R. Alleluia, alleluia.
Behold, I am the handmaid of the Lord.
May it be done to me according to your word.
R. Alleluia, alleluia.
Behold, I am the handmaid of the Lord.
May it be done to me according to your word.
R. Alleluia, alleluia.
GospelLK 1:39-45
Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary’s greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary’s greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”
4th Sunday of Advent – Cycle C
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
Introduction
Anticipation and preparedness are the watchwords for Advent.
Anticipation of the celebration of the birth of our Lord some 2000 years ago
and the festivities, gifts, parties and family get-togethers which accompany
that celebration. Preparedness because we are reminded that Jesus will come at
the end of the world (the parousia) and all will be judged – not just on
whether they believed or not, but how they have lived out their belief. Are the
end times near? No one knows but the Father. We must always be ready because
our personal parousia can come at any time.
1st Reading - Micah 5:1-4a
Micah is the last of the four prophets of the 8th century
B.C. (the other three are Isaiah, Hosea and Jonah). The name means “who is like
God” and the English equivalent is “Michael”. His preaching is concerned with
sin and punishment, not with political or cultic matters. He is preoccupied
with social justice and does not fear princes, prophets, or priests. Micah is
concerned with the people’s rejection of God. Sin is the reason for the coming
punishment.
In today’s reading we hear words of hope that focus on one who
is to be born in Bethlehem and who will bring in the day of peace when all
nations will look to Jerusalem.
[Thus says the LORD] 5:1 But you,
Bethlehem-Ephrathah
Probably the same place, Bethlehem (see Ruth 4:11).
It is the city of Jesse and of his son, David, who was chosen to be king of the
twelve tribes of Israel. Matthew 2:5-6 shows how this text came to be
interpreted.
too small to be among the clans of Judah, From you shall come
forth for me one who is to be ruler in Israel;
The Messiah will be a “ruler”.
Whose origin is from of old, from ancient times.
The Messiah has His origin from the formation of the world.
2 (Therefore the Lord will give them up, until the time when
she who is to give birth The messianic king’s mother.
has borne, And the rest of his brethren shall return to the
children of Israel.) 3 He shall stand firm and shepherd
his flock by the strength of the LORD, in the majestic name of the LORD, his
God;
The king shall shepherd his flock as God’s representative.
And they shall remain, for now his greatness shall reach to the
ends of the earth; 4 he shall be peace.
Not bring, but be shalom.
2nd Reading - Hebrews 10:5-10
The sacrifices by the priest in the temple did not restore the
people and bring them into oneness with God. Rather, it is the perfect offering
of Christ that restores us. Jesus came to do the will of God perfectly. In that
perfect obedience and in His suffering and death, He overcame the power of evil
that separates us from God. Though we still fall into evil, we now have a
bridge back to God. Verses 5 through 7 are drawn from Psalm 40:6-8 (Psalm
40:7-9 in the New American Bible). David prefigures Christ’s sacrifice. The
Psalm is now seen from the perspective of Christ.
5 For this reason, when he came into the world,
he said: “Sacrifice and offering you did not desire,
The requirement for these have their origin in the golden calf.
Up until that time, it was not necessary to kill an animal (thus demonstrating
rejection of the Egyptian gods) in order to approach God.
but a body you prepared for me;
Jesus became man so that His body would constitute the perfect
sacrifice. This is the Greek (Septuagint) translation of Psalm 40:6 the Hebrew
reads “ears you have dug for me” (to hear and obey God’s will).
6 holocausts and sin offerings you took no
delight in.
Along with the preceding sacrifices and offerings this covers
the four main types of sacrifices: peace offerings (sacrifices), cereal
offerings (offerings), holocausts (burnt offerings), and sin offerings.
7 Then I said, ‘As is written of me in the scroll,
Behold, I come to do your will, O God.’”
When applying this to Jesus, read “covenant” for “will”. He
became the covenant meal which binds us together.
8 First he says, “Sacrifices and offerings,
holocausts and sin offerings, you neither desired nor delighted in.” These are
offered according to the law.
As a result of the golden calf, the Levitical laws
9 Then he says, “Behold, I come to do your
will.”
A better translation is “covenant”.
He takes away the first to establish the second.
The Levitical law of the Sinai covenant has been taken away to
establish the new covenant.
10 By this “will,” we have been consecrated through the
offering of the body of Jesus Christ
A better translation of “will” is “new covenant”. The Old
Testament sin offering of the High Priest was offered annually on the Day of
Atonement to consecrate (sanctify) the Holy places for another year through
repudiation of the golden calf.
once for all.
Jesus died once and continues to make His offering in our behalf
in heaven (Revelation 5:6). No longer is heaven closed to us but it is open for
us to approach God directly. No longer are animal sacrifices required but
instead we are called to present ourselves as living sacrifices (Romans 12:1).
In the Mass we join into the heavenly presentation by re-presenting that
sacrifice here on earth and joining it with the offering of ourselves – as the
Eucharistic prayer says “Lift up your hearts. We lift them up to the Lord”.
Gospel - Luke 1:39-45
On the Sunday before Christmas we prepare to celebrate the birth
of Jesus by noting the coming birth of His forerunner, John the Baptist. In
this pre-birth story, Mary visits Elizabeth (the visitation).
39 During those days Mary set
out and traveled to the hill country in haste to a town of Judah,
This is not necessarily a demonstration of Mary’s charity and
social concern. The theological meaning is that both mothers-to-be praise the
God who is active in their lives and this allows Elizabeth’s child to be
presented as the “precursor” of Mary’s child.
40 where she entered the house
of Zechariah and greeted Elizabeth. 41 When
Elizabeth heard Mary’s greeting, the infant leaped in her
womb,
The wrestling of Esau and Jacob in Rebekah’s womb (Genesis
25:22) presents a parallel to the leaping of John: such activity is a
foreshadowing of future relationships. The context makes clear that by leaping,
John recognizes his Lord, Jesus. There is a very significant parallel here
between King David and John the Baptist; David brought the Ark of the Covenant
to “a town in Judea” and he also danced (leaped) before it. John is leaping
before the ark of the New Covenant. One interpreter even suggests that John is
prostrating himself before Jesus.
and Elizabeth, filled with the holy Spirit, 42 cried
out in a loud voice and said,
In words recalling Jael’s (Judges 5:24) and Judith’s (Judith
13:18) liberation of their people, Elizabeth praises Mary, whose contribution
to liberation is the birth of the bringer of peace. Through the gift of the
Holy Spirit Elizabeth is empowered to interpret the leaping of John. A 6-month
old fetus has recognized a 4-day old zygote (to use the medical terms used
today to avoid saying “baby”) – who says life doesn’t begin at conception!
“Most blessed are you among women, and blessed is the fruit of
your womb. 43 And how does this happen to me, that the
mother of my Lord should come to me?
John has leapt in Elizabeth’s womb because Mary is the ark
carrying their Lord. “Lord” and “God” are used interchangeably by Elizabeth and
Zechariah (and the Gospel writers) so that Elizabeth is really declaring that
Mary is “Mother of God”; a title bestowed upon her by the Council of Ephesus in
A.D. 431).
44 For at the moment the sound
of your greeting reached my ears, the infant in my womb leaped for joy.
John’s joy is the appropriate response to God’s fulfillment of
promise in Jesus.
45 Blessed are you who
believed that what was spoken to you by the Lord would be fulfilled.”
Mary, as model believer, is praised for her trust in the
fidelity of God. She has done God’s will through her fiat. It is significant to
note that Elizabeth, although older and bearing the child for which she had
prayed a very long time, shows no animosity toward Mary and her child; readily
submitting to the fact that her (Elizabeth’s) child will be of lesser stature
than Mary’s. This must truly be the work of the Holy Spirit who has filled
Elizabeth.
Meditation: Joyful Anticipation of the Messiah
Do you recognize the indwelling presence of the Lord Jesus in
your life? Blessed are you if you see and recognize the Lord with the
"eyes of faith". The word "blessed" [makarios in
Greek] literally means "happiness" or "beatitude". It
describes a kind of joy which is serene and untouchable, self-contained, and
independent from chance and changing circumstances of life.
God gives us supernatural joy with hope in his promises
There is a certain paradox for those "blessed" by the Lord. Mary was given the "blessedness" of being the mother of the Son of God. That blessedness also would become a sword which pierced her heart as her Son died upon the cross. Anselm, a great teacher and Archbishop of Canterbury (1033-1109), spoke these words in a homily: "Without God's Son nothing could exist; without Mary's son, nothing could be redeemed." To be chosen by God is an awesome privilege and responsibility. Mary received both a crown of joy and a cross of sorrow. Her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises.
There is a certain paradox for those "blessed" by the Lord. Mary was given the "blessedness" of being the mother of the Son of God. That blessedness also would become a sword which pierced her heart as her Son died upon the cross. Anselm, a great teacher and Archbishop of Canterbury (1033-1109), spoke these words in a homily: "Without God's Son nothing could exist; without Mary's son, nothing could be redeemed." To be chosen by God is an awesome privilege and responsibility. Mary received both a crown of joy and a cross of sorrow. Her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises.
Jesus promised his disciples that "no one will take your
joy from you" (John 16:22). The Lord gives us a supernatural joy which
enables us to bear any sorrow or pain and which neither life nor death can take
away. Do you know the joy of a life given over to God in faith and trust?
They were filled with the Holy Spirit
What is the significance of Mary's visit to her cousin Elizabeth before the birth of Jesus? When Elizabeth greeted Mary and recognized the Messiah in Mary's womb they were filled with the Holy Spirit and with a joyful anticipation of the fulfillment of God's promise to give a Savior. What a marvelous wonder for God to fill not only Elizabeth's heart with his Holy Spirit but the child in her womb as well. John the Baptist, even before the birth of the Messiah, pointed to his coming and leaped for joy in the womb of his mother as the Holy Spirit revealed to him the presence of the King to be born.
What is the significance of Mary's visit to her cousin Elizabeth before the birth of Jesus? When Elizabeth greeted Mary and recognized the Messiah in Mary's womb they were filled with the Holy Spirit and with a joyful anticipation of the fulfillment of God's promise to give a Savior. What a marvelous wonder for God to fill not only Elizabeth's heart with his Holy Spirit but the child in her womb as well. John the Baptist, even before the birth of the Messiah, pointed to his coming and leaped for joy in the womb of his mother as the Holy Spirit revealed to him the presence of the King to be born.
The Lord wants to fill each of us with his Holy Spirit
The Holy Spirit is God's gift to us to enable us to know and experience the indwelling presence of God and the power of his kingdom. The Holy Spirit is the way in which God reigns within each of us. Do you live in the joy and knowledge of God's indwelling presence with you through his Holy Spirit?
The Holy Spirit is God's gift to us to enable us to know and experience the indwelling presence of God and the power of his kingdom. The Holy Spirit is the way in which God reigns within each of us. Do you live in the joy and knowledge of God's indwelling presence with you through his Holy Spirit?
"Lord Jesus, fill me with your Holy Spirit and give me joy
in seeking you more earnestly. Increase my faith in all your promises, my hope
in the joy of heaven, and my love for You as my All."
Daily Quote from the early church fathers: John prophecies
from the womb, by Maximus of Turin (died between 408-423 AD)
"Not yet born, already John prophesies and, while still in
the enclosure of his mother's womb, confesses the coming of Christ with
movements of joy - since he could not do so with his voice. As Elizabeth says
to holy Mary, 'As soon as you greeted me, the child in my womb exulted for
joy.' John exults, then, before he is born. Before his eyes can see what the
world looks like, he can recognize the Lord of the world with his spirit. In
this regard, I think that the prophetic phrase is appropriate: 'Before I formed
you in the womb I knew you, and before you came forth from the womb I
sanctified you' (Jeremiah 1:5). Thus we ought not to marvel that after Herod
put him in prison, he continued to announce Christ to his disciples from his
confinement, when even confined in the womb he preached the same Lord by his
movements." (excerpt from SERMON 5.4)
FOURTH SUNDAY OF ADVENT
SUNDAY, DECEMBER 20, LUKE 1:39-45(Micah 5:1-4a; Psalm 80; Hebrews 10:5-10)
SUNDAY, DECEMBER 20, LUKE 1:39-45(Micah 5:1-4a; Psalm 80; Hebrews 10:5-10)
KEY VERSE: "Blessed are you who believed that what was spoken to you by the Lord would be fulfilled" (v 45).
TO KNOW: In the beautiful Canticle of Solomon (the Song of Songs), the bridegroom addressed his bride: "Arise, my beloved, my beautiful one, and come!" (2:13). Mary was God's obedient servant who responded to the Divine call in her life. She was accorded the greatest honor and privilege given to a Jewish woman, that of being the mother of the long-awaited Messiah. When the angel Gabriel announced that her aged kinswoman Elizabeth was also pregnant, Mary hastened to travel the four day journey to the hill country of Judah. When Elizabeth heard Mary's greeting, the babe in her womb leaped for joy, just as King David danced with exultation before the Ark of the Covenant was brought to Jerusalem (2 Sam 6:9, 14). Elizabeth's wonderment echoed David's joy: "How can the ark of the Lord come to me?" Mary was the Arc of the New Covenant, the tabernacle of her divine son in her womb. Elizabeth proclaimed that Mary was blessed because of her trust that the Lord's words to her would be fulfilled.
TO LOVE: In what ways can I bear Christ to the world?
TO SERVE: Mary, my mother, help me to serve the Lord with joyful obedience.
O KEY OF DAVID, December 20
Today's O Antiphon is "O Key of David." The Lord who came in history, will come again. While we await his return, Christ gave the Apostle Peter and all of his successors the power to exercise his own authority, "to open and to shut, to bind and to loose" (Matt 16:19), to act with Christ's authority, and speak with Christ's voice when he teaches the Church. O come, Thou Key of David, come, and open wide our heavenly home; make safe the way that leads on high, and close the path to misery.
Sunday 20 December 2015
4th
Sunday of Advent. Micah 5:1-4. Lord, make us turn to you; let us see your face
and we shall be saved—Ps 79(80):2-3, 15-16, 18-19. Hebrews 10:5-10. Luke
1:39-44.
Was Mary
running from something or to something?
Either
way, when she arrived she was greeted with the warmth of family love; and
through her cousin’s wisdom and spiritual insight, she received another
blessing. The goodness of what is happening is confirmed. Mary’s experience is
a powerful reminder that God comes to us wherever we are. We might try, but we
cannot run away from God, or from our life’s experiences. The inescapable God
is constantly present, drawing us in and offering us fullness of life and
purpose. May we listen intently for the voice of God as we await the coming of
the baby who changed everything–so that we will be open to change, and
challenge and fullness of life.
MINUTE MEDITATIONS
|
Count Your Blessings
|
Oh Jesus, present in the Blessed Sacrament, thank you for all the
ways you have blessed me today. Thank you for hearing my prayers and answering
them. Thank you for surprising me with your goodness. Let me always trust you
for all I need.
December
20
St. Dominic of Silos
(c. 1000-1073)
St. Dominic of Silos
(c. 1000-1073)
It’s not the founder of the Dominicans we honor today, but
there’s a poignant story that connects both Dominics.
Our saint today, Dominic of Silos, was born in Spain around the
year 1000 into a peasant family. As a young boy he spent time in the fields,
where he welcomed the solitude. He became a Benedictine priest and served in
numerous leadership positions. Following a dispute with the king over property,
Dominic and two other monks were exiled. They established a new monastery in
what at first seemed an unpromising location. Under Dominic’s leadership,
however, it became one of the most famous houses in Spain. Many healings were
reported there.
About 100 years after Dominic’s death, a young woman made a
pilgrimage to his tomb. There Dominic of Silos appeared to her and assured her
that she would bear another son. The woman was Joan of Aza, and the son she
bore grew up to be the "other" Dominic—the one who founded the
Dominicans.
For many years thereafter, the staff used by St. Dominic of
Silos was brought to the royal palace whenever a queen of Spain was in labor.
That practice ended in 1931.
LECTIO DIVINA:
4TH SUNDAY OF ADVENT (C)
Lectio:
Sunday, December 20, 2015
Mary’s visit to Elisabeth
God reveals himself in the simplest things
Luke 1:39-45
God reveals himself in the simplest things
Luke 1:39-45
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.
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 the reading:
Today’s Gospel describes Mary’s visit with her cousin Elisabeth.
They knew each other. They were related. But during the meeting, they discover
in each other a mystery that they did not yet know and that fills them with
great joy. How often does it happen that we meet people whom we know, but who
surprise us by their wisdom and by their witness of the faith! It is thus that
God reveals himself and allows us to know the mystery of his presence in our
lives.
The text of this Gospel of the fourth Sunday of Advent does not include Mary’s canticle (Lk 1:46-56) and barely describes Mary’s visit with Elisabeth (Lk 1:39-45). In this brief commentary we take the liberty of including Mary’s canticle because it helps us better understand the meaning of the two women’s experience at the moment of this visit. The canticle reveals that what Mary experienced when Elisabeth greeted her helps her perceive the presence of God’s mystery not just in the person of Elisabeth, but also in her own life and in the history of her people.
As you read the text, try to pay attention to the following: “What gestures, words and comparisons made by Mary and Elisabeth express the discovery of God’s presence in their lives?”
The text of this Gospel of the fourth Sunday of Advent does not include Mary’s canticle (Lk 1:46-56) and barely describes Mary’s visit with Elisabeth (Lk 1:39-45). In this brief commentary we take the liberty of including Mary’s canticle because it helps us better understand the meaning of the two women’s experience at the moment of this visit. The canticle reveals that what Mary experienced when Elisabeth greeted her helps her perceive the presence of God’s mystery not just in the person of Elisabeth, but also in her own life and in the history of her people.
As you read the text, try to pay attention to the following: “What gestures, words and comparisons made by Mary and Elisabeth express the discovery of God’s presence in their lives?”
b) A division of the text to help with the reading:
Luke 1:39-40: Mary leaves home to visit her cousin Elisabeth
Luke 1:41: When Elisabeth hears Mary’s greeting, she experiences God’s presence
Luke 1:42-44: Elisabeth greets Mary
Luke 1:45: Elisabeth praises Mary
Luke 1:46-56: The Magnificat, Mary’s canticle
Luke 1:41: When Elisabeth hears Mary’s greeting, she experiences God’s presence
Luke 1:42-44: Elisabeth greets Mary
Luke 1:45: Elisabeth praises Mary
Luke 1:46-56: The Magnificat, Mary’s canticle
c) Text:
39 Mary set out at that time and went as quickly as she could
into the hill country to a town in Judah. 40 She went into Zechariah's house
and greeted Elizabeth. 41 Now it happened that as soon as Elizabeth heard
Mary's greeting, the child leapt in her womb and Elizabeth was filled with the
Holy Spirit. 42 She gave a loud cry and said, 'Of all women you are the most blessed,
and blessed is the fruit of your womb. 43 Why should I be honoured with a visit
from the mother of my Lord? 44 Look, the moment your greeting reached my ears,
the child in my womb leapt for joy. 45 Yes, blessed is she who believed that
the promise made her by the Lord would be fulfilled.'
46 And Mary said: My soul proclaims the greatness of the Lord
47 and my spirit rejoices in God my Saviour;
48 because he has looked upon the humiliation of his servant. Yes, from now onwards all generations will call me blessed,
49 for the Almighty has done great things for me. Holy is his name,
50 and his faithful love extends age after age to those who fear him.
51 He has used the power of his arm, he has routed the arrogant of heart.
52 He has pulled down princes from their thrones and raised high the lowly.
53 He has filled the starving with good things, sent the rich away empty.
54 He has come to the help of Israel his servant, mindful of his faithful love
55 -according to the promise he made to our ancestors -- of his mercy to Abraham and to his descendants for ever.
56 Mary stayed with her some three months and then went home.
46 And Mary said: My soul proclaims the greatness of the Lord
47 and my spirit rejoices in God my Saviour;
48 because he has looked upon the humiliation of his servant. Yes, from now onwards all generations will call me blessed,
49 for the Almighty has done great things for me. Holy is his name,
50 and his faithful love extends age after age to those who fear him.
51 He has used the power of his arm, he has routed the arrogant of heart.
52 He has pulled down princes from their thrones and raised high the lowly.
53 He has filled the starving with good things, sent the rich away empty.
54 He has come to the help of Israel his servant, mindful of his faithful love
55 -according to the promise he made to our ancestors -- of his mercy to Abraham and to his descendants for ever.
56 Mary stayed with her some three months and then went home.
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 touched you most in this text? Why?
b) What gestures, words and comparisons express Elisabeth’s discovery of the presence of God in her life and that of Mary?
c) With what gestures, words and comparisons does Mary express her discovery of God’s presence in her life, in that of Elisabeth and in her people’s history?
d) What is the source of the joy of both women?
e) What symbol from the Old Testament is recalled and realized in the description of this visit?
f) Where and how does the joy of God’s presence occur in my life and that of my family and community?
b) What gestures, words and comparisons express Elisabeth’s discovery of the presence of God in her life and that of Mary?
c) With what gestures, words and comparisons does Mary express her discovery of God’s presence in her life, in that of Elisabeth and in her people’s history?
d) What is the source of the joy of both women?
e) What symbol from the Old Testament is recalled and realized in the description of this visit?
f) Where and how does the joy of God’s presence occur in my life and that of my family and community?
5. For those who wish to go deeper into the theme
a) Yesterday’s and today’s contexts:
In Matthew’s Gospel, Jesus’ childhood is centred on the figure
of Joseph, Jesus’ putative father. It is through “Joseph the husband of Mary”
(Mt 1:16), that Jesus becomes David’s descendant, able to fulfil the promises
made to David. On the other hand, in Luke’s Gospel Jesus’ childhood is centred
on the person of Mary, “the betrothed of Joseph” (Lk 1:27). Luke does not say
much about Mary, but what he does say is very deep and important. He presents
Mary as model of life for the Christian communities. The key to seeing Mary in
this light is what Jesus says to his mother: “More blessed still are those who
hear the word of God and keep it” (Lk 11:28). In the way Mary relates to the
Word of God, Luke sees the best way for the communities to relate to the Word
of God; hear it, incarnate it, deepen it, ruminate it, give birth to it and
make it grow, allow oneself to overwhelmed by it even when one does not
understand it or when it brings pain. This is the background to chapters 1 and
2 of Luke’s Gospel when they speak of Mary, Jesus’ mother. When Luke speaks of
Mary, he is thinking of the Christian communities of his time that lived spread
out in the cities of the Roman Empire. Mary is the model of the faithful
community. And, faithful to this biblical tradition, the last chapter of “Lumen
Gentium” of Vatican II that speaks of the Church, represents Mary as model of
the Church.
Mary’s visit with Elisabeth shows another aspect typical of Luke. All the words, actions and above all the canticle of Mary are one grand celebration of praise. It is like the description of a solemn liturgy.
In this way, Luke creates a double atmosphere: the prayerful atmosphere in which Jesus is born and bred in Palestine, and the liturgical and celebratory atmosphere within which the Christian communities live their faith. He teaches the transformation of a visit by God into service of the brothers and sisters.
Mary’s visit with Elisabeth shows another aspect typical of Luke. All the words, actions and above all the canticle of Mary are one grand celebration of praise. It is like the description of a solemn liturgy.
In this way, Luke creates a double atmosphere: the prayerful atmosphere in which Jesus is born and bred in Palestine, and the liturgical and celebratory atmosphere within which the Christian communities live their faith. He teaches the transformation of a visit by God into service of the brothers and sisters.
b) A commentary on the text:
Luke 1:39-40: Mary’s visit with Elisabeth
Luke stresses Mary’s haste in responding to the demands of the Word of God. The angel informs her that Elisabeth is pregnant, and immediately Mary begins her journey to see what the angel had told her. She leaves home to help someone who needs help. It is more than 100 kilometres from Nazareth to the mountains of Judea. There were no coaches, no trains. Mary hears the Word and puts it into practice in the most efficient way.
Luke stresses Mary’s haste in responding to the demands of the Word of God. The angel informs her that Elisabeth is pregnant, and immediately Mary begins her journey to see what the angel had told her. She leaves home to help someone who needs help. It is more than 100 kilometres from Nazareth to the mountains of Judea. There were no coaches, no trains. Mary hears the Word and puts it into practice in the most efficient way.
Luke 1:41-44: Elisabeth’s greeting
Elisabeth represents the Old Testament, which is coming to an end; Mary, represents the New about to begin. The Old Testament greets the New with gratitude and confidence, recognizing God’s free gift, which is given to realize and fulfil the expectation of the people. In the meeting of the two women, the gift of the Spirit manifests itself and causes the child in Elisabeth’s womb rejoice.
God’s Good News reveals his presence in one of nature’s most common events, two housewives who visit together to help each other. Visit, joy, pregnancy, sons, mutual help, house, family: Luke wants the communities (and us) to see and discover the presence of the Kingdom in these things.
To this day, Elisabeth’s words are part of the best known and most recited Psalm in the whole world, the Hail Mary.
Elisabeth represents the Old Testament, which is coming to an end; Mary, represents the New about to begin. The Old Testament greets the New with gratitude and confidence, recognizing God’s free gift, which is given to realize and fulfil the expectation of the people. In the meeting of the two women, the gift of the Spirit manifests itself and causes the child in Elisabeth’s womb rejoice.
God’s Good News reveals his presence in one of nature’s most common events, two housewives who visit together to help each other. Visit, joy, pregnancy, sons, mutual help, house, family: Luke wants the communities (and us) to see and discover the presence of the Kingdom in these things.
To this day, Elisabeth’s words are part of the best known and most recited Psalm in the whole world, the Hail Mary.
Luke 1:45: Elisabeth praises Mary
"Blessed is she who has believed in the fulfilment of the word of the Lord". This is Luke’s message to the communities: belief in the Word of God that has the power to bring to pass what it says. It is the Word that creates. It gives birth to new life in the womb of a virgin, in the womb of the poor and abandoned people who welcome it with faith. Elisabeth’s praise of Mary is brought to completion when Jesus praises his mother: “Blessed are those who hear the Word of God and keep it” (Lk 11:28).
"Blessed is she who has believed in the fulfilment of the word of the Lord". This is Luke’s message to the communities: belief in the Word of God that has the power to bring to pass what it says. It is the Word that creates. It gives birth to new life in the womb of a virgin, in the womb of the poor and abandoned people who welcome it with faith. Elisabeth’s praise of Mary is brought to completion when Jesus praises his mother: “Blessed are those who hear the Word of God and keep it” (Lk 11:28).
Luke 1:46-56: Mary’s canticle
It is most probable that this canticle was known and sung by the Christian communities. It teaches how one must pray and sing. It is also a kind of measure that reveals the level of the knowledge of the communities in Greece for whom Luke was writing his Gospel. To this day, it is possible to evaluate the level of awareness of communities from the canticles that we hear and sing there.
It is most probable that this canticle was known and sung by the Christian communities. It teaches how one must pray and sing. It is also a kind of measure that reveals the level of the knowledge of the communities in Greece for whom Luke was writing his Gospel. To this day, it is possible to evaluate the level of awareness of communities from the canticles that we hear and sing there.
Luke 1:46-50:
Mary begins by proclaiming the change that has taken place in her life under the loving gaze of God who is most merciful. Thus she sings joyfully: "My soul proclaims the greatness of the Lord and my spirit rejoices in God my Saviour, because he has looked upon the humiliation of his servant. Yes, from now onwards all generations will call me blessed for the Almighty has done great things for me. Holy is his name, and his faithful love extends age after age to those who fear him.” In order to understand the meaning of these very well known words, we need to remember that this is a very young girl, perhaps 15 or 16 years old, poor, from a remote village in Palestine, on the periphery of the world, but one who clearly knows her situation and mission, both hers and her people’s. Mary imitates the canticle of Anna, mother of the prophet Samuel (1Sam 2:1-10).
Mary begins by proclaiming the change that has taken place in her life under the loving gaze of God who is most merciful. Thus she sings joyfully: "My soul proclaims the greatness of the Lord and my spirit rejoices in God my Saviour, because he has looked upon the humiliation of his servant. Yes, from now onwards all generations will call me blessed for the Almighty has done great things for me. Holy is his name, and his faithful love extends age after age to those who fear him.” In order to understand the meaning of these very well known words, we need to remember that this is a very young girl, perhaps 15 or 16 years old, poor, from a remote village in Palestine, on the periphery of the world, but one who clearly knows her situation and mission, both hers and her people’s. Mary imitates the canticle of Anna, mother of the prophet Samuel (1Sam 2:1-10).
Luke 1:51-53:
Then Mary sings of Yahweh’s fidelity towards his people and proclaims the change that the power of God’s arm was accomplishing in favour of the poor and hungry. The expression “the arm of God” recalls the liberation of the Exodus. This change takes place by the grace of the saving power of Yahweh: he has routed the arrogant of heart (1:51), he has pulled down princes from their thrones and raised high the lowly (1:52), he has filled the starving with good things, sent the rich away empty (1:53). Here we see the level of awareness of the poor in Jesus’ time and in the time of Luke’s communities who sang this canticle and probably knew it by heart. It is worthwhile comparing this canticle with the canticles that today’s communities sing in church. Do we have the political and social awareness that we find in Mary’s canticle? In the 1970’s, at the time of the military dictatorships in Latin America, for the military Easter celebrations this canticle was censored because it was considered subversive. To this day, Mary’s awareness, the mother of Jesus, is still uncomfortable!
Then Mary sings of Yahweh’s fidelity towards his people and proclaims the change that the power of God’s arm was accomplishing in favour of the poor and hungry. The expression “the arm of God” recalls the liberation of the Exodus. This change takes place by the grace of the saving power of Yahweh: he has routed the arrogant of heart (1:51), he has pulled down princes from their thrones and raised high the lowly (1:52), he has filled the starving with good things, sent the rich away empty (1:53). Here we see the level of awareness of the poor in Jesus’ time and in the time of Luke’s communities who sang this canticle and probably knew it by heart. It is worthwhile comparing this canticle with the canticles that today’s communities sing in church. Do we have the political and social awareness that we find in Mary’s canticle? In the 1970’s, at the time of the military dictatorships in Latin America, for the military Easter celebrations this canticle was censored because it was considered subversive. To this day, Mary’s awareness, the mother of Jesus, is still uncomfortable!
Luke 1:54-55:
Finally the canticle reminds us that all this is an expression of God’s mercy towards his people and of his fidelity to the promises made to Abraham. The Good News is not a reward for the observance of the Law, but an expression of the goodness and fidelity of God towards his promises. This is what Paul taught in his letters to the Galatians and to the Romans.
Finally the canticle reminds us that all this is an expression of God’s mercy towards his people and of his fidelity to the promises made to Abraham. The Good News is not a reward for the observance of the Law, but an expression of the goodness and fidelity of God towards his promises. This is what Paul taught in his letters to the Galatians and to the Romans.
c) Further information:
Luca 1 e 2: the end of the Old Testament and the beginning of
the New Testament
In the first two chapters of Luke, everything revolves around
the birth of two persons: John and Jesus. These two chapters give us a
pleasurable taste of Luke’s Gospel. The ambience in them is that of praise and
gentleness. From beginning to end, the mercy of God is praised and sung, a
mercy that finally breaks out to fulfil its promises. These promises are
fulfilled in favour of the poor, theanawim, of those who know how to
wait for their fulfilment: Elisabeth, Zachary, Mary, Joseph, Simeon, Anna, the
shepherds and the three magi.
The first two chapter of Luke’s Gospel are well known but only superficially. Luke writes imitating the Old Testament scriptures. It is as though the first two chapters of his Gospel were the last of the Old Testament, thus opening the way for the coming of the New. These two chapters are the threshold between the Old and New Testaments. Luke wishes to show to Theophilus that the prophecies are being fulfilled. Jesus fulfils the Old and begins the New.
These two chapters of Luke’s Gospel are not history in our present day understanding of history. They act much more like a mirror where those for whom the Gospel is written, the Christians converted from paganism, discover that Jesus came to fulfil the prophecies of the Old Testament and to respond to the deepest aspirations of the human heart. They also symbolize what was happening in their communities in Luke’s time. The communities originating from paganism will be born from converted Jews. But they will be different. The New does not completely correspond to what the Old imagined and hoped for. It was a "sign of contradiction" (Lk 2:34), caused tensions and was a source of much pain. In Mary’s attitude, Luke presents a model of how to react and persevere in the New.
The first two chapter of Luke’s Gospel are well known but only superficially. Luke writes imitating the Old Testament scriptures. It is as though the first two chapters of his Gospel were the last of the Old Testament, thus opening the way for the coming of the New. These two chapters are the threshold between the Old and New Testaments. Luke wishes to show to Theophilus that the prophecies are being fulfilled. Jesus fulfils the Old and begins the New.
These two chapters of Luke’s Gospel are not history in our present day understanding of history. They act much more like a mirror where those for whom the Gospel is written, the Christians converted from paganism, discover that Jesus came to fulfil the prophecies of the Old Testament and to respond to the deepest aspirations of the human heart. They also symbolize what was happening in their communities in Luke’s time. The communities originating from paganism will be born from converted Jews. But they will be different. The New does not completely correspond to what the Old imagined and hoped for. It was a "sign of contradiction" (Lk 2:34), caused tensions and was a source of much pain. In Mary’s attitude, Luke presents a model of how to react and persevere in the New.
6. Praying Psalm 27 (26)
The Lord is my light, whom shall I fear?
Yahweh is my light and my salvation,
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
When the wicked advance against me to eat me up,
they, my opponents, my enemies,
are the ones who stumble and fall.
they, my opponents, my enemies,
are the ones who stumble and fall.
Though an army pitch camp against me,
my heart will not fear,
though war break out against me,
my trust will never be shaken.
my heart will not fear,
though war break out against me,
my trust will never be shaken.
One thing I ask of Yahweh, one thing I seek:
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out his temple.
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out his temple.
For he hides me away under his roof on the day of evil,
he folds me in the recesses of his tent,
sets me high on a rock.
he folds me in the recesses of his tent,
sets me high on a rock.
Now my head is held high above the enemies who surround me;
in his tent I will offer sacrifices of acclaim.
I will sing, I will make music for Yahweh.
in his tent I will offer sacrifices of acclaim.
I will sing, I will make music for Yahweh.
Yahweh,
hear my voice as I cry,
pity me, answer me!
hear my voice as I cry,
pity me, answer me!
Of you my heart has said,
'Seek his face!'
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside your servant in anger,
without you I am helpless.
Never leave me,
never forsake me,
God, my Saviour.
'Seek his face!'
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside your servant in anger,
without you I am helpless.
Never leave me,
never forsake me,
God, my Saviour.
Though my father and mother forsake me,
Yahweh will gather me up.
Yahweh will gather me up.
Yahweh, teach me your way,
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
-- false witnesses have risen against me,
and are breathing out violence.
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
-- false witnesses have risen against me,
and are breathing out violence.
This I believe:
I shall see the goodness of Yahweh,
in the land of the living.
I shall see the goodness of Yahweh,
in the land of the living.
Put your hope in Yahweh,
be strong,
let your heart be bold,
put your hope in Yahweh.
be strong,
let your heart be bold,
put your hope in Yahweh.
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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