Second Sunday of Advent
Lectionary: 5
Lectionary: 5
Comfort, give comfort to my people,
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by his strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by his strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
Responsorial
PsalmPS 85:9-10-11-12, 13-14
R. (8) Lord,
let us see your kindness, and grant us your salvation.
I will hear what God proclaims;
the LORD—for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.
I will hear what God proclaims;
the LORD—for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.
Reading 22 PT 3:8-14
Do not ignore this one fact, beloved,
that with the Lord one day is like a thousand years
and a thousand years like one day.
The Lord does not delay his promise, as some regard "delay,"
but he is patient with you,
not wishing that any should perish
but that all should come to repentance.
But the day of the Lord will come like a thief,
and then the heavens will pass away with a mighty roar
and the elements will be dissolved by fire,
and the earth and everything done on it will be found out.
Since everything is to be dissolved in this way,
what sort of persons ought you to be,
conducting yourselves in holiness and devotion,
waiting for and hastening the coming of the day of God,
because of which the heavens will be dissolved in flames
and the elements melted by fire.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.
Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
that with the Lord one day is like a thousand years
and a thousand years like one day.
The Lord does not delay his promise, as some regard "delay,"
but he is patient with you,
not wishing that any should perish
but that all should come to repentance.
But the day of the Lord will come like a thief,
and then the heavens will pass away with a mighty roar
and the elements will be dissolved by fire,
and the earth and everything done on it will be found out.
Since everything is to be dissolved in this way,
what sort of persons ought you to be,
conducting yourselves in holiness and devotion,
waiting for and hastening the coming of the day of God,
because of which the heavens will be dissolved in flames
and the elements melted by fire.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.
Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
AlleluiaLK 3:4, 6
R. Alleluia,
alleluia.
Prepare the way of the Lord, make straight his paths:
All flesh shall see the salvation of God.
R. Alleluia, alleluia.
Prepare the way of the Lord, make straight his paths:
All flesh shall see the salvation of God.
R. Alleluia, alleluia.
GospelMK 1:1-8
The beginning of the gospel of Jesus Christ the Son of God.
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
"Prepare the way of the Lord,
make straight his paths."
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside
and all the inhabitants of Jerusalem
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
John was clothed in camel's hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
And this is what he proclaimed:
"One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit."
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
"Prepare the way of the Lord,
make straight his paths."
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside
and all the inhabitants of Jerusalem
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
John was clothed in camel's hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
And this is what he proclaimed:
"One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit."
Meditation: "The baptism of repentance and
purification in the Holy Spirit"
John the Baptist's life was fueled by one burning
passion - to point others to Jesus Christ and to the coming of his kingdom. Who
is John the Baptist and what is the significance of his message for our lives?
Scripture tells us that John was filled with the Holy Spirit even from
his mother's womb (Luke 1:15, 41) by Christ himself, whom Mary had
just conceived by the Holy Spirit. When Mary visited her cousin Elizabeth John
leaped in her womb as they were filled with the Holy Spirit (Luke 1:41). The
fire of the Spirit dwelt in John and made him the forerunner of the coming
Messiah. John was led by the Spirit into the wilderness prior to his ministry
where he grew in the word of God and was tested in preparation for his
prophetic mission. John's clothing was reminiscent of the prophet Elijah (see
Kings 1:8).
Called to hear and obey the Word of God
John broke the prophetic silence of the previous centuries when he began to speak the word of God to the people of Israel. His message was similar to the message of the Old Testament prophets who chided the people of God for their unfaithfulness and who tried to awaken true repentance in them. Among a people unconcerned with the things of God, it was his work to awaken their interest, unsettle them from their complacency, and arouse in them enough good will to recognize and receive Christ when he came. Are you eager to hear God's word and to be changed by it through the power of the Holy Spirit?
John broke the prophetic silence of the previous centuries when he began to speak the word of God to the people of Israel. His message was similar to the message of the Old Testament prophets who chided the people of God for their unfaithfulness and who tried to awaken true repentance in them. Among a people unconcerned with the things of God, it was his work to awaken their interest, unsettle them from their complacency, and arouse in them enough good will to recognize and receive Christ when he came. Are you eager to hear God's word and to be changed by it through the power of the Holy Spirit?
Jesus tells us that John the Baptist was more
than a prophet (Luke 7:26). John was the voice of the
Consoler who is coming (John 1:23; Isaiah 40:1-3). He completed the cycle of
prophets begun by Elijah (Matthew 11:13-14). What the prophets had carefully
searched for and angels longed to see, now came to completion as John made the
way ready for the coming of the Messiah, God's Anointed Son, the Lord Jesus
Christ. With John the Baptist, the Holy Spirit begins the restoration to the
human race of the "divine likeness", prefiguring what would be
achieved with and in the Lord Jesus.
Let the Holy Spirit purify and transform your mind and
heart
John's baptism was for repentance - turning away from sin and taking on a new way of life according to God's word. Our baptism in Jesus Christ by water and the Spirit results in a new birth and entry into God's kingdom as his beloved sons and daughters (John 3:5). The Lord Jesus comes to baptize each one of us in his Holy Spirit so that we may walk in his truth and holiness and radiate the joy of the Gospel to all we meet. God's word has power to change and transform our lives so that we may be lights that point others to Jesus Christ. Like John the Baptist, we too are called to give testimony to the light and truth of Christ. Do you point others to Jesus Christ in the way you live, speak, and treat others?
John's baptism was for repentance - turning away from sin and taking on a new way of life according to God's word. Our baptism in Jesus Christ by water and the Spirit results in a new birth and entry into God's kingdom as his beloved sons and daughters (John 3:5). The Lord Jesus comes to baptize each one of us in his Holy Spirit so that we may walk in his truth and holiness and radiate the joy of the Gospel to all we meet. God's word has power to change and transform our lives so that we may be lights that point others to Jesus Christ. Like John the Baptist, we too are called to give testimony to the light and truth of Christ. Do you point others to Jesus Christ in the way you live, speak, and treat others?
"Lord, let your light burn brightly in my heart
that I may know the joy and freedom of your kingdom. Fill me with your Holy
Spirit and empower me to witness the truth of your Gospel and to point others
to Jesus Christ."
Daily Quote from the early church fathers: The voice of the one crying in the
wilderness, by Theodoret of Cyr 393-466
A.D.
"The true consolation, the genuine comfort and
the real deliverance from the iniquities of humankind is the incarnation of our
God and Savior. Now the first who acted as herald of this event was the
inspired John the Baptist. Accordingly, the prophetic text proclaims the
realities that relate to him in advance, for that is what the three blessed
Evangelists have taught us and that the most divine Mark has even made the
prologue of his work. As for the inspired John, whom the Pharisees asked
whether he himself was the Christ, he declared on his part: 'I am the voice
of one crying in the wilderness, Make straight the way of the Lord' as
the prophet Isaiah said (John 1:23; Isaiah 40:30); I am not God the Word but a
voice, for it is as a herald that I am announcing God the Word, who is
incarnate. Moreover, he refers to the Gentiles as the 'untrodden [land]'
because they have not yet received the prophetic stamp." (excerpt from COMMENTARY ON ISAIAH 12.40.3)
2nd Sunday of Advent – Cycle B
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
Advent is really a season in two parts, with the 1st two weeks concerned with the Lord’s coming as Judge of all at the end of time and the 2nd two weeks serving as the proximate preparation for His coming in the flesh. Our activities, like the Church’s readings, should reflect that dual character.
The Old Testament readings of Advent set the mood and theme each week. As we hear these readings, we need to look at our own dreams and expectations. How do we express them? The prophets of the Old Testament used beautiful poetic expressions, such as the lamb lying at peace with the lion, swords being beaten into plowshares, and the great banquet to come that will be presided over by the Lord. What poetic and symbolic expressions would we use to describe the age that is to come when we will know the Lord fully? What does the “Day of the Lord” mean for us? Can we identify with the dreams of the prophets? Advent is a season of anticipation.
1st Reading - Isaiah 40:1-5, 9-11
The prophet Isaiah spoke words of encouragement to his people who would be in exile years after Isaiah prophesied. He wrote “Comfort, give comfort to my people, says your God.” Isaiah lived and wrote around 750 B.C., Israel (the Northern Kingdom) was deported in 722 B.C. and Judah (the Southern Kingdom) was deported in 605-586 B.C.) Cyrus of Persia began defeating the Babylonian armies in 538 B.C. The prophet points out the hope (which was later realized) that under Persian rule the Jewish people may be returned to their homeland (Isaiah 44-45). They will build “a highway for our God.” In this “highway builder” role they will be preparing the way for their Lord. In the gospel reading we will study today, Mark quotes this passage from Isaiah in introducing John the Baptist.
As Christians we are also called to be highway builders preparing the way for Christ to enter more fully into our lives. We are proclaimers of “glad tidings.”
During the time of Isaiah, conquered peoples were often put to work building roads for the victors. In the process of road building they would be filling in the valleys and cutting down the high places to make the road smoother. Sometimes roads would be built especially for the victorious ruler to ride in triumph. This would become the “king’s way.” The Jews in Babylon dreamed of the day when they would build their own “king’s way” back to their homeland. It would be Yahweh, their king, who would ride triumphantly at the head of their pilgrimage home. It is of this dream that Isaiah writes today in the beginning of the part of his book which is known as the “Book of Comfort” (Isaiah 40-55).
40:1 Comfort, give comfort to my people, says your God.
This is an expression of the covenant bond between them.
2 Speak tenderly
Literally, “speak to the heart.” In Hebrew anthropology the heart was considered to be the organ of reasoning. God is attempting to convince Israel of His concern.
to Jerusalem,
This is not a place, but a people, the chosen people.
and proclaim to her that her service is at an end, her guilt is expiated; Indeed, she has received from the hand of the LORD double for all her sins.
This is not an excess of divine anger, it proclaims a completion of the purification process of sorrow. A new era is dawning, inaugurated by God’s Word. A word is formed deep within the mind and heart of God and achieves its effects only when received just as personally within man.
3 A voice cries out:
Someone speaks up from the celestial assembly. This voice says that the Lord Himself is about to lead a new exodus through the desert.
In the desert prepare the way of the LORD!
A manner of life for men and for God – there can be two ways, the ways of good and of evil. John the Baptist is to announce “the way of the Lord” (Mark 1:3, our gospel reading for today) and Jesus Himself declares that He is the Way (John 14:6). Christianity, therefore, is called simply “the way.”
Make straight in the wasteland a highway for our God! 4 Every valley shall be filled in, every mountain and hill shall be made low; The rugged land shall be made a plain, the rough country, a broad valley. 5 Then the glory of the LORD shall be revealed,
God’s redeeming presence. In the Old Testament times this was a reference to the Temple.
and all mankind shall see it together; for the mouth of the LORD has spoken.
This new theophany is not restricted to the Temple, but is worldwide. In Hebrew, “all mankind” is literally “all flesh.”
9 Go up onto a high mountain, Zion, herald of glad tidings; Cry out at the top of your voice, Jerusalem, herald of good news!
The glorious Jerusalem is no longer emasculated with sensuousness and hypocrisy, but is hailed as the home of God on earth and the center of redemption.
Fear not to cry out and say to the cities of Judah: Here is your God! 10 Here comes with power the Lord GOD, who rules by his strong arm;
The sacred author overlooks the Davidic pretenders to the throne and sees only one king, Yahweh.
Here is his reward with him, his recompense before him. 11 Like a shepherd he feeds his flock; in his arms he gathers the lambs, Carrying them in his bosom, and leading the ewes with care.
Note the easy transition from king to shepherd. Yahweh is a shepherd-king, who attracts and even carries His people.
2nd Reading - 2 Peter 3:8-14
The epistle readings of Advent focus on life in the interim time between the resurrection and the fulfillment of the reign of Christ. We live in semi-darkness until the light of Christ dawns more fully in our lives. But we must live as if the lights will come on in their highest intensity at any moment.
8 But do not ignore this one fact, beloved,
The day of the parousia must not be overlooked or disregarded.
that with the Lord one day is like a thousand years and a thousand years like one day.
A quotation from Psalm 90:4 (89:4 in the Douay Rheims translation). Seen also as the delayed judgment of Adam. Although in Genesis 2:17 God says “On the day you eat it you will die ...”, Adam lived for another thousand years.
“Since it is written concerning the day of judgment that a thousand years will be like one day, who can tell whether we shall spend days, months or even years in that fire?” [Saint Caesar of Arles (after A.D. 542), Sermons 179]
9 The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.
When God’s providence to bless and judge is attacked, several typical arguments were used: 1) A provident God could not make useless or harmful creatures; 2) God’s foreknowledge would destroy human freedom; 3) God is slow to reward the just and punish the wicked. By harping on God’s delay, heterodox Greeks and Jews argued against God’s future judgment. God’s delay should not be seen as an argument against Him, but as divine forbearance to sinners – He desires all to be saved.
10 But the day of the Lord will come like a thief,
When no one expects it
and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.
The “mighty roar” is possibly the trumpet and archangel’s cry mentioned in 1 Thessalonians 4:16 (32nd Sunday in Ordinary Time, cycle A) or the roar of the fire of judgment (1 Corinthians 3:12-14).
11 Since everything is to be dissolved in this way, what sort of persons ought (you) to be, conducting yourselves in holiness and devotion,
Doctrine affects life, so reference is made to moral behavior consonant with belief in God’s just judgment. We are to live lives of holiness and reverence for God so that we may stand before Him on that final day.
“As you wait for the end of all things, you must live holy lives according to the three laws – the Old Testament, the New Testament and the law of nature – and you must keep faith in the Trinity, which is the law of godliness.” [Hilary of Arles (ca A.D. 428), Commentary on 2 Peter]
12 waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire.
How different are believers and scoffers: believers await and hasten the day (we ask for this in the mystery of faith in the Eucharistic prayer at Mass), while scoffers mock its delay and disregard it.
13 But according to his promise we await new heavens and a new earth in which righteousness dwells.
We await the heavenly Jerusalem. Purified by fire, only saints will share in God’s kingdom of justice, while the wicked will be forever doomed.
14 Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.
Gospel - Mark 1:1-8
Our attention turns to John the Baptist, who prepared the way for Jesus. If we are to move toward the kingdom of God, we have to confront the way we live our lives. Judgment and confrontation are the seed beds of change.
“Note that Mark mentions nothing of the nativity or infancy or youth of the Lord. He has made his Gospel begin directly with the preaching of John.” [Saint Augustine of Hippo (ca. A.D. 400), The Harmony of the Evangelists 2,6,18]
1:1 The beginning of the gospel of Jesus Christ (the Son of God).
Mark is the only writer to title his book a “gospel.” By calling his book “the gospel” Saint Mark means that it is not primarily an account about Jesus but a proclamation of the Risen Christ in which He is again made present. What follows is the good news, which re-presents Jesus the Messiah and Son of God in incidents taken from tradition regarding His earthly ministry through to His resurrection. Some manuscripts omit “Son of God.”
2 As it is written in Isaiah the prophet: “Behold, I am sending my messenger ahead of you; he will prepare your way.
This is not from Isaiah, but from Malachi 3:1. The messenger is identified in Malachi 4:5 (Malachi 3:23 in New American and New Jerusalem translations) as Elijah, he is the one who is to come to purify Israel before the Day of Yahweh. This is why the Jews, even to this day, always set a place for Elijah at the Passover table.
3 A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths.’”
This portion is from Isaiah, our first reading.
4 John (the) Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.
Participation in John’s ritual of Baptism expressed a person’s willingness to change and God’s willingness to forgive sins before the coming of God’s kingdom.
“Since the Victim had not been offered, nor had the Holy Spirit yet descended, of what kind was this remission of sins? ... Fittingly therefore, when he had said that he came ‘preaching the baptism of repentance,’ he adds, ‘for the remission of sins’; as if to say: he persuaded them to repent of their sins, so that later they might more easily receive pardon through believing in Christ. For unless brought to it by repentance, they would not seek for pardon. His baptism therefore served no other end than as a preparation for belief in Christ.” [Saint
John Chrysostom (A.D. 370), Homilies on the Gospel of Matthew 10,2]
5 People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.
Josephus (Antiquities 18.52’116-119), a first century Jewish historian, also describes John as a preacher of repentance who used baptism and attracted large crowds.
6 John was clothed in camel’s hair, with a leather belt around his waist.
He was dressed similar to Elijah (2 Kings 1:8). According to Zechariah 13:4, the hair shirt was the garment of a prophet.
“John, too, wears a leather girdle about his loins; and there was nothing soft or effeminate in Elijah, but every bit of him was hard and virile. He, too, certainly was a shaggy man.” [Saint Jerome (ca. A.D. 415), Homily On The Exodus 91]
He fed on locusts and wild honey.
The motivation for this unusual diet may have been ritual purity rather than self-depravation. According to Leviticus 11:22, locusts and grasshoppers were clean animals. It could also be the food of a nomad – one who depended upon God’s bounty rather than raising food for himself.
7 And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.
The work of a servant or slave
8 I have baptized you with water; he will baptize you with the Holy Spirit.
In the manual of discipline found in the dead sea scrolls it says “then (in the season of divine visitation) God shall purify with His truth all man’s deeds and will refine for Himself the body of man, rooting out every spirit of iniquity from the midst of his flesh and cleansing it of all impurity with a holy spirit. Like waters of purification he shall pour over him the spirit of truth.” Such background for this verse would explain why it is immediately followed by the episode of Jesus’ own baptism and His temptation by Satan.
“Neither repentance avails without grace, nor grace without repentance; for repentance must first condemn sin, that grace may blot it out. So then John, who was a type of the law, came baptizing for repentance, while Christ came to offer grace.” [Saint Ambrose of Milan (ca. A.D. 380), Epistle 84]
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
Advent is really a season in two parts, with the 1st two weeks concerned with the Lord’s coming as Judge of all at the end of time and the 2nd two weeks serving as the proximate preparation for His coming in the flesh. Our activities, like the Church’s readings, should reflect that dual character.
The Old Testament readings of Advent set the mood and theme each week. As we hear these readings, we need to look at our own dreams and expectations. How do we express them? The prophets of the Old Testament used beautiful poetic expressions, such as the lamb lying at peace with the lion, swords being beaten into plowshares, and the great banquet to come that will be presided over by the Lord. What poetic and symbolic expressions would we use to describe the age that is to come when we will know the Lord fully? What does the “Day of the Lord” mean for us? Can we identify with the dreams of the prophets? Advent is a season of anticipation.
1st Reading - Isaiah 40:1-5, 9-11
The prophet Isaiah spoke words of encouragement to his people who would be in exile years after Isaiah prophesied. He wrote “Comfort, give comfort to my people, says your God.” Isaiah lived and wrote around 750 B.C., Israel (the Northern Kingdom) was deported in 722 B.C. and Judah (the Southern Kingdom) was deported in 605-586 B.C.) Cyrus of Persia began defeating the Babylonian armies in 538 B.C. The prophet points out the hope (which was later realized) that under Persian rule the Jewish people may be returned to their homeland (Isaiah 44-45). They will build “a highway for our God.” In this “highway builder” role they will be preparing the way for their Lord. In the gospel reading we will study today, Mark quotes this passage from Isaiah in introducing John the Baptist.
As Christians we are also called to be highway builders preparing the way for Christ to enter more fully into our lives. We are proclaimers of “glad tidings.”
During the time of Isaiah, conquered peoples were often put to work building roads for the victors. In the process of road building they would be filling in the valleys and cutting down the high places to make the road smoother. Sometimes roads would be built especially for the victorious ruler to ride in triumph. This would become the “king’s way.” The Jews in Babylon dreamed of the day when they would build their own “king’s way” back to their homeland. It would be Yahweh, their king, who would ride triumphantly at the head of their pilgrimage home. It is of this dream that Isaiah writes today in the beginning of the part of his book which is known as the “Book of Comfort” (Isaiah 40-55).
40:1 Comfort, give comfort to my people, says your God.
This is an expression of the covenant bond between them.
2 Speak tenderly
Literally, “speak to the heart.” In Hebrew anthropology the heart was considered to be the organ of reasoning. God is attempting to convince Israel of His concern.
to Jerusalem,
This is not a place, but a people, the chosen people.
and proclaim to her that her service is at an end, her guilt is expiated; Indeed, she has received from the hand of the LORD double for all her sins.
This is not an excess of divine anger, it proclaims a completion of the purification process of sorrow. A new era is dawning, inaugurated by God’s Word. A word is formed deep within the mind and heart of God and achieves its effects only when received just as personally within man.
3 A voice cries out:
Someone speaks up from the celestial assembly. This voice says that the Lord Himself is about to lead a new exodus through the desert.
In the desert prepare the way of the LORD!
A manner of life for men and for God – there can be two ways, the ways of good and of evil. John the Baptist is to announce “the way of the Lord” (Mark 1:3, our gospel reading for today) and Jesus Himself declares that He is the Way (John 14:6). Christianity, therefore, is called simply “the way.”
Make straight in the wasteland a highway for our God! 4 Every valley shall be filled in, every mountain and hill shall be made low; The rugged land shall be made a plain, the rough country, a broad valley. 5 Then the glory of the LORD shall be revealed,
God’s redeeming presence. In the Old Testament times this was a reference to the Temple.
and all mankind shall see it together; for the mouth of the LORD has spoken.
This new theophany is not restricted to the Temple, but is worldwide. In Hebrew, “all mankind” is literally “all flesh.”
9 Go up onto a high mountain, Zion, herald of glad tidings; Cry out at the top of your voice, Jerusalem, herald of good news!
The glorious Jerusalem is no longer emasculated with sensuousness and hypocrisy, but is hailed as the home of God on earth and the center of redemption.
Fear not to cry out and say to the cities of Judah: Here is your God! 10 Here comes with power the Lord GOD, who rules by his strong arm;
The sacred author overlooks the Davidic pretenders to the throne and sees only one king, Yahweh.
Here is his reward with him, his recompense before him. 11 Like a shepherd he feeds his flock; in his arms he gathers the lambs, Carrying them in his bosom, and leading the ewes with care.
Note the easy transition from king to shepherd. Yahweh is a shepherd-king, who attracts and even carries His people.
2nd Reading - 2 Peter 3:8-14
The epistle readings of Advent focus on life in the interim time between the resurrection and the fulfillment of the reign of Christ. We live in semi-darkness until the light of Christ dawns more fully in our lives. But we must live as if the lights will come on in their highest intensity at any moment.
8 But do not ignore this one fact, beloved,
The day of the parousia must not be overlooked or disregarded.
that with the Lord one day is like a thousand years and a thousand years like one day.
A quotation from Psalm 90:4 (89:4 in the Douay Rheims translation). Seen also as the delayed judgment of Adam. Although in Genesis 2:17 God says “On the day you eat it you will die ...”, Adam lived for another thousand years.
“Since it is written concerning the day of judgment that a thousand years will be like one day, who can tell whether we shall spend days, months or even years in that fire?” [Saint Caesar of Arles (after A.D. 542), Sermons 179]
9 The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.
When God’s providence to bless and judge is attacked, several typical arguments were used: 1) A provident God could not make useless or harmful creatures; 2) God’s foreknowledge would destroy human freedom; 3) God is slow to reward the just and punish the wicked. By harping on God’s delay, heterodox Greeks and Jews argued against God’s future judgment. God’s delay should not be seen as an argument against Him, but as divine forbearance to sinners – He desires all to be saved.
10 But the day of the Lord will come like a thief,
When no one expects it
and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.
The “mighty roar” is possibly the trumpet and archangel’s cry mentioned in 1 Thessalonians 4:16 (32nd Sunday in Ordinary Time, cycle A) or the roar of the fire of judgment (1 Corinthians 3:12-14).
11 Since everything is to be dissolved in this way, what sort of persons ought (you) to be, conducting yourselves in holiness and devotion,
Doctrine affects life, so reference is made to moral behavior consonant with belief in God’s just judgment. We are to live lives of holiness and reverence for God so that we may stand before Him on that final day.
“As you wait for the end of all things, you must live holy lives according to the three laws – the Old Testament, the New Testament and the law of nature – and you must keep faith in the Trinity, which is the law of godliness.” [Hilary of Arles (ca A.D. 428), Commentary on 2 Peter]
12 waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire.
How different are believers and scoffers: believers await and hasten the day (we ask for this in the mystery of faith in the Eucharistic prayer at Mass), while scoffers mock its delay and disregard it.
13 But according to his promise we await new heavens and a new earth in which righteousness dwells.
We await the heavenly Jerusalem. Purified by fire, only saints will share in God’s kingdom of justice, while the wicked will be forever doomed.
14 Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.
Gospel - Mark 1:1-8
Our attention turns to John the Baptist, who prepared the way for Jesus. If we are to move toward the kingdom of God, we have to confront the way we live our lives. Judgment and confrontation are the seed beds of change.
“Note that Mark mentions nothing of the nativity or infancy or youth of the Lord. He has made his Gospel begin directly with the preaching of John.” [Saint Augustine of Hippo (ca. A.D. 400), The Harmony of the Evangelists 2,6,18]
1:1 The beginning of the gospel of Jesus Christ (the Son of God).
Mark is the only writer to title his book a “gospel.” By calling his book “the gospel” Saint Mark means that it is not primarily an account about Jesus but a proclamation of the Risen Christ in which He is again made present. What follows is the good news, which re-presents Jesus the Messiah and Son of God in incidents taken from tradition regarding His earthly ministry through to His resurrection. Some manuscripts omit “Son of God.”
2 As it is written in Isaiah the prophet: “Behold, I am sending my messenger ahead of you; he will prepare your way.
This is not from Isaiah, but from Malachi 3:1. The messenger is identified in Malachi 4:5 (Malachi 3:23 in New American and New Jerusalem translations) as Elijah, he is the one who is to come to purify Israel before the Day of Yahweh. This is why the Jews, even to this day, always set a place for Elijah at the Passover table.
3 A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths.’”
This portion is from Isaiah, our first reading.
4 John (the) Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.
Participation in John’s ritual of Baptism expressed a person’s willingness to change and God’s willingness to forgive sins before the coming of God’s kingdom.
“Since the Victim had not been offered, nor had the Holy Spirit yet descended, of what kind was this remission of sins? ... Fittingly therefore, when he had said that he came ‘preaching the baptism of repentance,’ he adds, ‘for the remission of sins’; as if to say: he persuaded them to repent of their sins, so that later they might more easily receive pardon through believing in Christ. For unless brought to it by repentance, they would not seek for pardon. His baptism therefore served no other end than as a preparation for belief in Christ.” [Saint
John Chrysostom (A.D. 370), Homilies on the Gospel of Matthew 10,2]
5 People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.
Josephus (Antiquities 18.52’116-119), a first century Jewish historian, also describes John as a preacher of repentance who used baptism and attracted large crowds.
6 John was clothed in camel’s hair, with a leather belt around his waist.
He was dressed similar to Elijah (2 Kings 1:8). According to Zechariah 13:4, the hair shirt was the garment of a prophet.
“John, too, wears a leather girdle about his loins; and there was nothing soft or effeminate in Elijah, but every bit of him was hard and virile. He, too, certainly was a shaggy man.” [Saint Jerome (ca. A.D. 415), Homily On The Exodus 91]
He fed on locusts and wild honey.
The motivation for this unusual diet may have been ritual purity rather than self-depravation. According to Leviticus 11:22, locusts and grasshoppers were clean animals. It could also be the food of a nomad – one who depended upon God’s bounty rather than raising food for himself.
7 And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.
The work of a servant or slave
8 I have baptized you with water; he will baptize you with the Holy Spirit.
In the manual of discipline found in the dead sea scrolls it says “then (in the season of divine visitation) God shall purify with His truth all man’s deeds and will refine for Himself the body of man, rooting out every spirit of iniquity from the midst of his flesh and cleansing it of all impurity with a holy spirit. Like waters of purification he shall pour over him the spirit of truth.” Such background for this verse would explain why it is immediately followed by the episode of Jesus’ own baptism and His temptation by Satan.
“Neither repentance avails without grace, nor grace without repentance; for repentance must first condemn sin, that grace may blot it out. So then John, who was a type of the law, came baptizing for repentance, while Christ came to offer grace.” [Saint Ambrose of Milan (ca. A.D. 380), Epistle 84]
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
SECOND SUNDAY
OF ADVENT
SUNDAY, DECEMBER 10, MARK 1:1-9
(Isaiah 40:1-5,9-11; Psalm 85; 2 Peter 3: 8-14)
SUNDAY, DECEMBER 10, MARK 1:1-9
(Isaiah 40:1-5,9-11; Psalm 85; 2 Peter 3: 8-14)
KEY VERSE: "Behold, I am sending my messenger ahead of you; he will prepare your way" (v 2).
TO KNOW: The Gospel of Mark begins with the powerful announcement that his Gospel’s central character: Jesus Christ, is the Son of God. Only at the end of his gospel does another person give Jesus that title, the centurion at the cross (Mk 15:39). Unlike Matthew and Luke, Mark tells nothing of the infancy of Jesus. Instead he introduces us to the adult Jesus through his forerunner, John the Baptist. John proclaims the good news that the Messiah, the Christ (the "anointed one"), who was coming to save his people. John was the "new Elijah" who prepared the people for the arrival of the "Day of the Lord" (Mal 3:1, 23). Like the great prophet, John appeared in the desert proclaiming a message of repentance. John realized that his role was that of a lowly herald of the glad tidings; he himself was not the message. John was a humble servant unworthy to untie the sandals of his master. His baptism of water was for the forgiveness of sins. Jesus was "one more powerful." He would baptize with the purifying grace of the Holy Spirit.
TO LOVE: Am I willing to be a servant to God's people?
TO SERVE: Lord Jesus, help me to proclaim the good news of your coming.
Sunday 10
December 2017
Advent Season of Creation. Second Sunday of Advent. Week II
Psalter.
Isaiah 40:1-5, 9-11. Psalm 84(85):9-14. 2 Peter 3:8-14. Mark
1:1-8.
Lord, let us see your kindness, and grant us your salvation –
Psalm 84(85):9-14.
We are called as a people.
God’s language today, spoken through Isaiah, continues to sound
unusual to our ears: “Comfort my people…speak tenderly to Jerusalem…”
When I go to church, I sit in a roomful of people whom I often
barely know. They are different, from so many diverse backgrounds! How can God
expect me to like them all? And that is if I go to church! It is a sober
reality-check to see our family, community, and nation as made up of different
kinds of people, many with whom I seem to have little in common.
God talks about a people exiled to Babylon. There is a desire in
Isaiah’s words for God to “put things right,” to act politically and to nourish
and sustain his people in their basic needs. The words are both religious and
very worldly.
But Israel’s political salvation rests on something much more
fundamental, individual conversion. Pope Francis says that it is only when we
ask for the grace of humility and conversion, then we can begin to find
solutions to the problems of our organisations and our world.
When we ask for these graces, we empower ourselves to listen to
others who are different, to include them and see them as paths to help
construct much-needed solutions. We begin to look at the difference of others
as a gift that helps us work together, not a problem to be solved. Instead of
seeking to make a difference, would it be better to ask God to help me to
listen to difference, understand it and even learn from it?
Often we speak of our political and other leaders as if they are
superhuman, not just people like you and me who are trying to make their way in
life and do some good. We expect them to solve our problems. But we need to
contribute too.
As never before, we need to hear the voice of our more senior
people in public life, full of their years of experience and wisdom. We need
the views of the young, full of idealism and brimming with energy and new
ideas. Pray that as a church and nation we can give space to these different
voices as we pray for a change to our political culture, to become more
receptive to these differences, more inclusive and thus open to real change.
ST. EULALIA OF MéRIDA
St. Eulalia descended from one of the most
prominent families in Spain. She was educated in the Christian religion
and was taught the sentiments of perfect piety. From her infancy she
distinguished herself by an admirable sweetness of temper, modesty and
devotion.
She showed a great love of the holy state of virginity, and by her seriousness and her contempt of dress, ornaments diversions and worldly company, she gave early signs of her sincere desire to lead a heavenly life on earth. Her heart was raised above the world before she was thought capable of knowing it, so that its amusements, which usually fill the minds of youth, had no charms for her, and every day of her life she continued to grow in virtue.
She was just twelve years old when the bloody edicts of the Emporer Diocletian were issued, by which it was ordered that all persons, without exception of age, sex, or profession, should be compelled to offer sacrifice to the gods of the empire.
Eulalia, although young, took the publication of this order as a sign of battle, but her mother, observing her impatient ardor for martyrdom, carried her into the country. However, the young saint quickly found a means to make her escape by night, and after much fatigue, arrived at Merida before daybreak.
That same morning, as soon as the court convined, she presented herself before the cruel judge, whose name was Dacian, and reproached him with impiety in attempting to destroy souls by compelling them to renounce the only true God.
She showed a great love of the holy state of virginity, and by her seriousness and her contempt of dress, ornaments diversions and worldly company, she gave early signs of her sincere desire to lead a heavenly life on earth. Her heart was raised above the world before she was thought capable of knowing it, so that its amusements, which usually fill the minds of youth, had no charms for her, and every day of her life she continued to grow in virtue.
She was just twelve years old when the bloody edicts of the Emporer Diocletian were issued, by which it was ordered that all persons, without exception of age, sex, or profession, should be compelled to offer sacrifice to the gods of the empire.
Eulalia, although young, took the publication of this order as a sign of battle, but her mother, observing her impatient ardor for martyrdom, carried her into the country. However, the young saint quickly found a means to make her escape by night, and after much fatigue, arrived at Merida before daybreak.
That same morning, as soon as the court convined, she presented herself before the cruel judge, whose name was Dacian, and reproached him with impiety in attempting to destroy souls by compelling them to renounce the only true God.
The governor then commanded her to be seized. First,
employing caresses, Dacian presented to her the advantages which her birth,
youth and fortune gave her in the world, and the grief which her disobedience
would bring to her parents. Seeing that these temptations had no
effect, he began to threaten her, placing the most cruel
instruments of torture before her eyes, saying to her, "All this you shall
escape if you will but touch a little salt and frankincense with the tip of
your finger."
Provoked at these seducing flatteries, she threw down the idol, trampled upon the cake which was laid for the sacrifice and spat at the judge -- an action only to be excused by her youth and inattention under the influence of a warm zeal, and fear of the snares which were laid before her.
Upon the judge's order, two executioners began to tear her tender sides with iron hooks, so as to leave the very bones bare. While this was happening, she called the strokes the trophies of Christ. Next, lighted torches were applied to her breasts and sides: under which torment, instead of groans, nothing was heard from her mouth but thanksgivings. The fire at length catching her hair, surrounded her head and face, and the saint was stifled by the smoke and flame.
History says that a white dove seemed to come out of her mouth, and to wing its way upward when the holy martyr expired: at which prodigy the executioners were so much terrified that they fled and left the body.
Her relics are kept with great veneration at Oviedo, where she is honored as patroness. The Roman Martyrology mentions her name on December 10.
Source: Butler's Lives of the Saints
Provoked at these seducing flatteries, she threw down the idol, trampled upon the cake which was laid for the sacrifice and spat at the judge -- an action only to be excused by her youth and inattention under the influence of a warm zeal, and fear of the snares which were laid before her.
Upon the judge's order, two executioners began to tear her tender sides with iron hooks, so as to leave the very bones bare. While this was happening, she called the strokes the trophies of Christ. Next, lighted torches were applied to her breasts and sides: under which torment, instead of groans, nothing was heard from her mouth but thanksgivings. The fire at length catching her hair, surrounded her head and face, and the saint was stifled by the smoke and flame.
History says that a white dove seemed to come out of her mouth, and to wing its way upward when the holy martyr expired: at which prodigy the executioners were so much terrified that they fled and left the body.
Her relics are kept with great veneration at Oviedo, where she is honored as patroness. The Roman Martyrology mentions her name on December 10.
Source: Butler's Lives of the Saints
LECTIO DIVINA: 2ND SUNDAY OF
ADVENT (B)
Lectio Divina:
Sunday, December 10, 2017
The preaching of John the Baptist
How the proclamation of the Good News began
Mark 1:1-8
How the proclamation of the Good News began
Mark 1:1-8
1. Opening prayer
Lord Jesus, send your Spirit to help us
to read the Scriptures with the same mind that you read them to the disciples
on the way to Emmaus. In the light of the Word, written in the Bible, you
helped them to discover the presence of God in the disturbing events of your
sentence and death. Thus, the cross that seemed to be the end of all hope
became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The literary unity of Mark 1:1-13, of
which our text is a part (Mk 1:1-8), is a short introduction to the
proclamation of the Good News of God. There are three main points: (i) The Good
News is prepared by the events of John the Baptist (Mk 1:,2-8). (ii) It is
proclaimed on the occasion of the baptism of Jesus (Mk 1:9-11). (iii) It is
tried at the time of the temptations of Jesus in the desert (Mk 1:12-13).
In the 70’s, the time when Mark was
writing his Gospel, the communities were living through difficult times. They
were persecuted from outside by the Roman Empire. From inside, they lived with
doubts and tensions. Some groups said that John the Baptist was equal to Jesus
(Acts 18:26; 19:3). Others wanted to know how to begin proclaiming the Good
News of Jesus. In these few verses, Mark begins to answer them by telling them
how the Good News of God that Jesus proclaimed began, and what the place of
John the Baptist is in God’s plan. As we read, let us try to notice how the
Good News penetrates into the lives of the persons.
b) A division of the text to help with
the reading:
Mark 1:1: Opening and title of
Mark’s Gospel
Mark 1:2-3: Quoting the prophets Malachi and Isaiah
Mark 1:4-5: Content of John the Baptist’s preaching and its repercussions
Mark 1:6-8: Meaning of John the Baptist’s preaching
Mark 1:2-3: Quoting the prophets Malachi and Isaiah
Mark 1:4-5: Content of John the Baptist’s preaching and its repercussions
Mark 1:6-8: Meaning of John the Baptist’s preaching
c) Text:
1 The beginning of the gospel about
Jesus Christ, the Son of God. 2 It is written in the prophet Isaiah: Look, I am
going to send my messenger in front of you to prepare your way before you. 3 A
voice of one that cries in the desert: Prepare a way for the Lord,
make his paths straight. 4 John the Baptist was in the desert, proclaiming
a baptism of repentance for the forgiveness of sins. 5 All Judea and all
the people of Jerusalem made their way to him, and as they were baptised by him
in the river Jordan they confessed their sins. 6 John wore a garment of
camel-skin, and he lived on locusts and wild honey. 7 In the course of his
preaching he said, 'After me is coming someone who is more powerful than me,
and I am not fit to kneel down and undo the strap of his sandals. 8 I have
baptised you with water, but he will baptise you with the Holy Spirit.'
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in
the text?
b) What does the text say of John the Baptist’s mission?
c) Why does the Gospel quote the two prophets of the Old Testament?
d) What does the text tell us concerning the person of Jesus and his mission?
e) What does that teach us today?
b) What does the text say of John the Baptist’s mission?
c) Why does the Gospel quote the two prophets of the Old Testament?
d) What does the text tell us concerning the person of Jesus and his mission?
e) What does that teach us today?
5. For those who wish to go deeper into
the theme
a) The context of then and of today:
Mark’s Gospel begins like this: The
beginning of the Gospel about Jesus Christ, the Son of God! (Mk 1:1).
Everything has a beginning, even the Good News of God that Jesus communicates
to us. The text we propose for our meditation shows us how Mark sought this
beginning. He quotes the prophets Isaiah and Malachi and mentions John the
Baptist, who prepared the coming of Jesus. Mark thus tells us that the Good
News of God, revealed by Jesus, did not suddenly come down from heaven, but
came from long ago, through history. And it has a precursor, someone who
prepared the coming of Jesus.
For us too, the Good News comes through people and events that point the way that leads to Jesus. That is why, while meditating Mark’s text, it is good not to forget this question: "In the story of my life, who showed me the way to Jesus?" Again another question: "Have I helped anyone to discover the Good News of God in his or her life? Have I been the precursor for anyone?"
For us too, the Good News comes through people and events that point the way that leads to Jesus. That is why, while meditating Mark’s text, it is good not to forget this question: "In the story of my life, who showed me the way to Jesus?" Again another question: "Have I helped anyone to discover the Good News of God in his or her life? Have I been the precursor for anyone?"
b) A commentary on the text:
Mark 1:1: The beginning of the
Good News about Jesus Christ, the Son of God
In the first sentence of his Gospel, Mark says: The beginning of the Good News about Jesus Christ, Son of God! (Mk 1:1). At the end of the Gospel, when Jesus is dying, a soldier exclaims: Truly this man was the Son of God (Mk 15:39). At the beginning and at the end we come across this title, Son of God. Between the beginning and the end, throughout the pages of his Gospel, Mark explains how this central truth of our faith, that Jesus is the Son of God, has to be understood and proclaimed.
In the first sentence of his Gospel, Mark says: The beginning of the Good News about Jesus Christ, Son of God! (Mk 1:1). At the end of the Gospel, when Jesus is dying, a soldier exclaims: Truly this man was the Son of God (Mk 15:39). At the beginning and at the end we come across this title, Son of God. Between the beginning and the end, throughout the pages of his Gospel, Mark explains how this central truth of our faith, that Jesus is the Son of God, has to be understood and proclaimed.
Mark 1:2-3: The seed of the Good
News is hidden in the hope of people
To point to the beginning of the Good News, Mark quotes the prophets Malachi and Isaiah. In the texts of these two prophets we see the hope that dwelt in the hearts of the people in the time of Jesus. The people hoped that the messenger, proclaimed by Malachi, would come to prepare the way of the Lord (Mal 3:1), as was proclaimed by the prophet Isaiah who said:A voice cries, 'Prepare in the desert a way for Yahweh. Make a straight highway for our God across the wastelands (Is 40:3). For Mark, the seed of the Good News is the hope raised in people by the great promises that Jesus had made in the past through the two prophets. To this day, the hope of the people is the hook on which the Good News of God hangs. In order to know how to begin proclaiming the Good News, it is important to discover the hope that the people hold in their hearts. Hope is the last to die!
To point to the beginning of the Good News, Mark quotes the prophets Malachi and Isaiah. In the texts of these two prophets we see the hope that dwelt in the hearts of the people in the time of Jesus. The people hoped that the messenger, proclaimed by Malachi, would come to prepare the way of the Lord (Mal 3:1), as was proclaimed by the prophet Isaiah who said:A voice cries, 'Prepare in the desert a way for Yahweh. Make a straight highway for our God across the wastelands (Is 40:3). For Mark, the seed of the Good News is the hope raised in people by the great promises that Jesus had made in the past through the two prophets. To this day, the hope of the people is the hook on which the Good News of God hangs. In order to know how to begin proclaiming the Good News, it is important to discover the hope that the people hold in their hearts. Hope is the last to die!
Mark 1:4-5: The popular movement
begun by John the Baptist increases people’s hope
Mark does what we still do today. He uses the Bible to shed light on the facts of life. John the Baptist had started a great popular movement. All Judea and all the people of Jerusalem made their way to John! Mark uses the texts from Malachy and Isaiah to shed light on this popular movement begun by John the Baptist. He shows that with the coming of John the Baptist, the hope of the people had begun to find an answer, to be realised. The seed of the Good News begins to sprout and grow.
Mark does what we still do today. He uses the Bible to shed light on the facts of life. John the Baptist had started a great popular movement. All Judea and all the people of Jerusalem made their way to John! Mark uses the texts from Malachy and Isaiah to shed light on this popular movement begun by John the Baptist. He shows that with the coming of John the Baptist, the hope of the people had begun to find an answer, to be realised. The seed of the Good News begins to sprout and grow.
Mark 1:6-8: John the Baptist is
the prophet Elijah expected by the people
It was said of Elijah that he would come to prepare the way of the Messiah, "He will reconcile parents to their children and children to their parents" (Mal 3:24; cf Lk 1:17), in other words, they hoped that Elijah would come to rebuild community life. Elijah was known as "a man wearing a hair cloak…and a leather loincloth" (2 Kg 1:8). Mark says that John wore camel hair. He was saying clearly that John the Baptist had come to fulfil the mission of the Prophet Elijah (Mk 9:11-13).
In the 70’s, the time when Mark was writing, many people thought that John the Baptist was the Messiah (cf. Acts 19:1-3). To help them discern, Mark reports John’s own words: After me is coming someone who is more powerful than me, and I am not fit to kneel down and undo the strap of his sandals. I have baptised you with water, but he will baptise you with the Holy Spirit. Mark says that John points the way to Jesus. He tells the Community that John was not the Messiah, but his precursor.
It was said of Elijah that he would come to prepare the way of the Messiah, "He will reconcile parents to their children and children to their parents" (Mal 3:24; cf Lk 1:17), in other words, they hoped that Elijah would come to rebuild community life. Elijah was known as "a man wearing a hair cloak…and a leather loincloth" (2 Kg 1:8). Mark says that John wore camel hair. He was saying clearly that John the Baptist had come to fulfil the mission of the Prophet Elijah (Mk 9:11-13).
In the 70’s, the time when Mark was writing, many people thought that John the Baptist was the Messiah (cf. Acts 19:1-3). To help them discern, Mark reports John’s own words: After me is coming someone who is more powerful than me, and I am not fit to kneel down and undo the strap of his sandals. I have baptised you with water, but he will baptise you with the Holy Spirit. Mark says that John points the way to Jesus. He tells the Community that John was not the Messiah, but his precursor.
c) Further information:
* The wider context of the beginning of
Mark’s Gospel (Mk 1:1-13)
The solemn proclamation of the Good News
(Mk 1:9-11)
People thought that John’s baptism came from God! (Mk 11:32). Like the people, Jesus also saw that God was manifesting himself in John’s message. That is why he left Nazareth, went to the Jordan and stood in line to be baptised. As he was about to be baptised, Jesus had a deep experience of God. He saw the heavens open and the Holy Spirit descending on him, and the voice of the Father saying: You are my Son, the Beloved, my favour rests on you. These few words include three very important points.
i) Jesus experienced God as Father and himself as Son. Herein lies the great novelty that he communicates to us: God is Father. The God who was distant as the Most High Lord, draws near to us as Father, quite close as Abbà, Dad. This is the heart of the Good News that Jesus brings to us.
ii) There is a phrase that Jesus heard from the Father and from the prophet Isaiah where the Messiah is proclaimed as the Servant of God and of the people (Is 42:1). The Father was announcing to Jesus his mission as Messiah Servant, and not as glorious King. Jesus took on this mission of service and was faithful to it even to dying, and dying on the cross! (cf. Phil 2:7-8) He said: "I did not come to be served, but to serve!” (Mk 10:45).
iii) Jesus saw the heavens torn apart and the Spirit, like a dove, descending on him. It is precisely when Jesus discovers his mission as Messiah Saviour that he receives the Holy Spirit to enable him to carry out his mission. The gift of the Spirit had been promised by the prophets (Is 11:1-9; 61:1-3; Joel 3:1). The promise begins to take place solemnly when the Father proclaims Jesus his beloved son.
People thought that John’s baptism came from God! (Mk 11:32). Like the people, Jesus also saw that God was manifesting himself in John’s message. That is why he left Nazareth, went to the Jordan and stood in line to be baptised. As he was about to be baptised, Jesus had a deep experience of God. He saw the heavens open and the Holy Spirit descending on him, and the voice of the Father saying: You are my Son, the Beloved, my favour rests on you. These few words include three very important points.
i) Jesus experienced God as Father and himself as Son. Herein lies the great novelty that he communicates to us: God is Father. The God who was distant as the Most High Lord, draws near to us as Father, quite close as Abbà, Dad. This is the heart of the Good News that Jesus brings to us.
ii) There is a phrase that Jesus heard from the Father and from the prophet Isaiah where the Messiah is proclaimed as the Servant of God and of the people (Is 42:1). The Father was announcing to Jesus his mission as Messiah Servant, and not as glorious King. Jesus took on this mission of service and was faithful to it even to dying, and dying on the cross! (cf. Phil 2:7-8) He said: "I did not come to be served, but to serve!” (Mk 10:45).
iii) Jesus saw the heavens torn apart and the Spirit, like a dove, descending on him. It is precisely when Jesus discovers his mission as Messiah Saviour that he receives the Holy Spirit to enable him to carry out his mission. The gift of the Spirit had been promised by the prophets (Is 11:1-9; 61:1-3; Joel 3:1). The promise begins to take place solemnly when the Father proclaims Jesus his beloved son.
The Good News is tried and verified in
the desert (Mk 1:12-13)
After the baptism, the Spirit of God takes possession of Jesus and takes him into the desert, where he prepares himself for his mission (Mk 1:12ff). Mark says that Jesus stayed in the desert for 40 days and was tempted by the devil, Satan. Matthew 4:1-11 makes the temptations explicit: temptations that assaulted the people in the desert after their exodus from Egypt: the temptation of the bread, the temptation of prestige, the temptation of power (Dt 8:3; 6:16; Dt 6:13). Temptation is anything that assaults someone on the way to God. By allowing the Word of God to guide him, Jesus meets the temptations and will not allow himself to be turned aside (Mt 4:4.7.10). In all things he is like us, even in matters of temptation, except for sin (Heb 4:15). Immersed among the poor and one with the Father through prayer, faithful to the Father and to prayer, he resists and follows the way of the Messiah-Servant, the way of service to God and the people (Mt 20:28).
After the baptism, the Spirit of God takes possession of Jesus and takes him into the desert, where he prepares himself for his mission (Mk 1:12ff). Mark says that Jesus stayed in the desert for 40 days and was tempted by the devil, Satan. Matthew 4:1-11 makes the temptations explicit: temptations that assaulted the people in the desert after their exodus from Egypt: the temptation of the bread, the temptation of prestige, the temptation of power (Dt 8:3; 6:16; Dt 6:13). Temptation is anything that assaults someone on the way to God. By allowing the Word of God to guide him, Jesus meets the temptations and will not allow himself to be turned aside (Mt 4:4.7.10). In all things he is like us, even in matters of temptation, except for sin (Heb 4:15). Immersed among the poor and one with the Father through prayer, faithful to the Father and to prayer, he resists and follows the way of the Messiah-Servant, the way of service to God and the people (Mt 20:28).
* The beginning of the Good News of
Jesus, today! The seed of the Good News among us.
Mark begins his Gospel by describing the
beginning of the proclamation of the Good News of God. We might have expected a
precise date. But what we have is what seems to be a confused answer. Mark
quotes Isaiah and Malachi (Mk 1:2-3), speaks of John the Baptist (Mk 1:4-5),
alludes to the prophet Elijah (Mk 1:4), refers to the prophecy concerning the
Servant of Yahweh (Mk 1:11) and calls our attention to the temptations of the
people in the desert after the exodus from Egypt (Mk 1:13). And we ask:
"But, Mark, when was the precise moment of the beginning: at the exodus
from Egypt, with Moses, Isaiah, Malachi, John the Baptist? When?" The
beginning, the seed, could be all of these at once. What Mark wants to suggest
is that we must learn to read our history from a different perspective. The
beginning, the seed of the Good News of God is hidden in our lives, our past,
the history that we live. The people of the Bible were convinced that God is
present in our lives and our history. That is why they kept recalling the facts
and persons of the past. Anyone who loses the memory of his or her identity,
does not know where he or she comes from or where he or she is going. The
people of the Bible read the history of the past to learn how to read the
history of the present and to discover there the signs of the presence of God.
This is what Mark is doing at the beginning of his Gospel. He tries to discover
the facts and focuses on the thread of hope that came from the exodus, from
Moses, through the prophets Elijah, Isaiah and Malachi, down to John the
Baptist who sees in Jesus the one who fulfils the hope of the people.
Small as we are, what threads of hope
exist today in our history, that point to a better and more just future? Here
are some possible suggestions: (1) resistance and a general awareness in the
world of oppressed ethnic groups seeking life and dignity for all; (2) such a
new consciousness in many men and women that reveals new dimensions in life
that were not perceived before; (3) a new ecological sensibility that grows
everywhere, above all among the young and children; (4) a growing awareness of
citizenship that seeks new forms of democracy; (5) discussion and debate on
social problems that give rise to a greater desire for a transforming
participation even among those who in the midst of their work and study still
find time to dedicate themselves to serve others freely; (6) a growing search
for new relationships of softness and respect among persons and nations; (7) a
growing indignation towards corruption and violence. In a word, there is
something new that is growing and that does not allow for indifference before
political, social, cultural, class and gender abuses. There is a new hope, a
new dream, a desire for change! The proclamation of the Good News will be
really Good News if it brings this newness that is beginning to grow among
people. Helping people to open their eyes to see this newness, committing the
community of faith to seek this utopia, means recognising the liberating and
transforming presence of God acting in the daily events of our lives.
6. Praying Psalm 72 (71)
The hope of the Messiah in the heart of
the people
God, endow the king with your own fair
judgment,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgment.
Mountains and hills,
bring peace to the people! With justice
he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands
will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
(Long may he live; may the gold of Sheba be given him!)
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgment.
Mountains and hills,
bring peace to the people! With justice
he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands
will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
(Long may he live; may the gold of Sheba be given him!)
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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