Third Sunday of Advent
Lectionary: 8
Lectionary: 8
The spirit of the Lord GOD is upon me,
because the LORD has anointed me;
he has sent me to bring glad tidings to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
for he has clothed me with a robe of salvation
and wrapped me in a mantle of justice,
like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
As the earth brings forth its plants,
and a garden makes its growth spring up,
so will the Lord GOD make justice and praise
spring up before all the nations.
because the LORD has anointed me;
he has sent me to bring glad tidings to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
for he has clothed me with a robe of salvation
and wrapped me in a mantle of justice,
like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
As the earth brings forth its plants,
and a garden makes its growth spring up,
so will the Lord GOD make justice and praise
spring up before all the nations.
Responsorial
PsalmLK 1:46-48, 49-50, 53-54
R. (Is 61:10b) My soul rejoices in my God.
My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked upon his lowly servant.
From this day all generations will call me blessed:
R. My soul rejoices in my God.
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
R. My soul rejoices in my God.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy.
R. My soul rejoices in my God.
My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked upon his lowly servant.
From this day all generations will call me blessed:
R. My soul rejoices in my God.
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
R. My soul rejoices in my God.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy.
R. My soul rejoices in my God.
Reading 21 THES 5:16-24
Brothers and sisters:
Rejoice always. Pray without ceasing.
In all circumstances give thanks,
for this is the will of God for you in Christ Jesus.
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
May the God of peace make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ.
The one who calls you is faithful,
and he will also accomplish it.
Rejoice always. Pray without ceasing.
In all circumstances give thanks,
for this is the will of God for you in Christ Jesus.
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
May the God of peace make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ.
The one who calls you is faithful,
and he will also accomplish it.
AlleluiaIS 61:1 (CITED IN LK 4:18)
R. Alleluia,
alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
R. Alleluia, alleluia.
GospelJN 1:6-8, 19-28
A man named John was sent from God.
He came for testimony, to testify to the light,
so that all might believe through him.
He was not the light,
but came to testify to the light.
And this is the testimony of John.
When the Jews from Jerusalem sent priests
and Levites to him
to ask him, "Who are you?"
He admitted and did not deny it,
but admitted, "I am not the Christ."
So they asked him,
"What are you then? Are you Elijah?"
And he said, "I am not."
"Are you the Prophet?"
He answered, "No."
So they said to him,
"Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?"
He said:
"I am the voice of one crying out in the desert,
'make straight the way of the Lord,'"
as Isaiah the prophet said."
Some Pharisees were also sent.
They asked him,
"Why then do you baptize
if you are not the Christ or Elijah or the Prophet?"
John answered them,
"I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie."
This happened in Bethany across the Jordan,
where John was baptizing.
He came for testimony, to testify to the light,
so that all might believe through him.
He was not the light,
but came to testify to the light.
And this is the testimony of John.
When the Jews from Jerusalem sent priests
and Levites to him
to ask him, "Who are you?"
He admitted and did not deny it,
but admitted, "I am not the Christ."
So they asked him,
"What are you then? Are you Elijah?"
And he said, "I am not."
"Are you the Prophet?"
He answered, "No."
So they said to him,
"Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?"
He said:
"I am the voice of one crying out in the desert,
'make straight the way of the Lord,'"
as Isaiah the prophet said."
Some Pharisees were also sent.
They asked him,
"Why then do you baptize
if you are not the Christ or Elijah or the Prophet?"
John answered them,
"I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie."
This happened in Bethany across the Jordan,
where John was baptizing.
Meditation: The Lord has
clothed me with the garments of salvation and righteousness
Do you know the favor of the Lord?
Every 50 years the people of Israel were commanded to celebrate a Year of
Jubilee - a year of favor by the Lord (Leviticus 25:10-12). God did not want
his people to forget all the blessings and favors he had shown them over the
years. Isaiah prophesied in a year of Jubilee that God would send his anointed
one to bring his people back from their time of exile (Isaiah 61). The anointed
one would bring good news (the same word as "gospel") - news of
freedom for those who were oppressed by sin, darkness, despair, and brokenness
(Isaiah 61:1-2).John humbly recognized that his calling came from God and not from man
When John the Baptist announced the imminent coming of God's Anointed One, the Messiah, the religious leaders questioned his authority to speak so boldly in God's name. They asked him bluntly, "Who are you?" and "What do you say about yourself?" They wanted to know if he was really sent by God. Did he claim to be the Messiah or one of the great prophets who was expected to return and announce the Messiah's arrival (see Malachi 4:5, Deuteronomy 18:15)? John had no doubt and no mistaken identity about his call and mission. In all humility and sincerity he said he was only a voice bidding people to get ready for the arrival of the greatest Ruler of all, God's anointed King and Messiah.
John's identity and our identity is derived from God's Son - Jesus Christ
John the Baptist bridges the Old and New Testaments. He is the last of the Old Testament prophets who points the way to the Messiah. He is the first of the New Testament witnesses and martyrs. He is the herald who prepares the way for Jesus and who announces his mission to the people: Behold the Lamb of God who takes away the sins of the world! (John 1:29). John saw from a distance what the Messiah would come to accomplish - our redemption from slavery to sin and our adoption as sons and daughters of God, our heavenly Father. Do you recognize who you are in Christ? The Lord Jesus has come to restore us to friendship with God and he has made us citizens of heaven - his everlasting kingdom of peace and justice.
Do you point others to Jesus Christ - the one true Lord and Savior of the world?
John was the greatest of the prophets, yet he lived as a humble and faithful servant of God. He pointed others to Jesus, the true Messiah and Savior of the world. The Christian church from the earliest of times has given John many titles which signify his mission: Witness of the Lord, Trumpet of Heaven, Herald of Christ, Voice of the Word, Precursor of Truth, Friend of the Bridegroom, Crown of the Prophets, Forerunner of the Redeemer, Preparer of Salvation, Light of the Martyrs, and Servant of the Word. Do you point others to Jesus Christ by the example and witness of your life?
"Lord Jesus, make me a herald of your word of truth and grace. Help me to be a faithful witness of the joy of the Gospel and to point others to you as John did through his testimony."
Daily Quote from the early church fathers: The time of reckoning is the first advent of Christ, by Cyril of Alexandria (376-444 AD)
"Being God by nature, the Only Begotten [Jesus Christ the Son of the Father] is the Holy of Holies, and he sanctifies all creation and so originates from the Holy Father with the Holy Spirit proceeding from him and sending in the power from above to those on earth who recognize him. How was he sanctified? For he is God and man equally; he gives the Spirit to creation but receives the Spirit on account of being human...
"'Acceptable' is that year in which we were received, when we took kinship with him, having our sins washed away through holy baptism and becoming partakers of the divine nature through the sharing of the Holy Spirit (2 Peter 1:4). Or 'acceptable' is the year in which he revealed his glory through the divine miracle attesting the message. We received the time for salvation gladly... the day of reckoning is none other than the time of his dwelling among us in which the reckoning has been given by him to those believing in him through the promise in hope... For the Savior himself said, 'Now is the judgment of this world, now is the prince of the world cast out' (John 12:31). The time of reckoning, then, is in this manner, when Christ illuminated the world." (excerpt from COMMENTARY ON ISAIAH 5.5.61.1–3)
3rd 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
For the past two weeks we have heard of the Lord’s coming as judge of all at the end of time. The Priest wears penitential purple during this season to help us realize our part in turning from God’s covenant and participating in acts of darkness (sin), although pink or rose may be worn on this “Gaudete” Sunday. There are images of light and darkness interwoven throughout the season’s readings. The feeling of penitence comes as we force ourselves to compare our dreams, our great expectations, with reality. What keeps us from fulfillment in this moment? What hinders us from seeking the freedom that God offers us? Our fear of the unknown and our anxiety about taking risks often keeps us enslaved in our old ways and prevents us from reaching out for new ones. Our greed and possessiveness keep us from letting go of what we have so that we can seek the next step in life. God will free us from our enslavement to fear, injustice, poverty, negation, and disease if we simply let go and let Him guide us.
Gaudete Sunday, in the pre-counciliar delineation of the liturgical year, was regarded as a day of particular joy with Advent half over and Christmas soon to follow. The term Gaudete refers to the first word of the Introit (Entrance Antiphon) “Rejoice”, taken from Philippians 4:4-5.
1st Reading - Isaiah 61:1-2a, 10-11
Our first reading today points toward the new day that the Lord promises His faithful people. Isaiah points to the joy he feels because he has been commissioned by God to announce the wonderful rewards which await the faithful.
61:1 The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted;
We normally think of kings and priests being anointed. Here, the term is linked with preaching and hearing; it designates an interior enlightening to know God’s word, and a strengthening to follow it.
he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;
The word translated as “liberty” can also be translated as “light.”
2a to proclaim the year of the LORD’s favor,
See Leviticus 25:10-13. In the year of favor, the jubilee year, the land reverts to the Creator, who distributes it equally and bountifully. The land was to lie fallow, property which had been seized, borrowed, or rented was to be returned to its rightful owners. Slaves were freed and debts were either remitted or suspended.
and the day of vengeance of our God;
God repairs the injured force of messianic salvation.
10 I will greatly rejoice in the LORD, my soul shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
Jerusalem celebrates the fulfillment of love between herself and Yahweh. Throughout the Bible the relationship between the Chosen People and Yahweh is described in marital terms; sometimes in blissful terms but many times in adulterous terms. Our covenant relationship with God is also described in marital terms; the marriage feast of the Lamb in Revelation 19 for example.
11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
Justice springs from the earth, but the Lord God remains the source of all life.
2nd Reading - 1 Thessalonians 5:16-24
As we look forward to Christ’s arrival, both at Christmas and at the parousia, we listen to Saint Paul’s advice on how we are to wait for this arrival.
16 Rejoice always.
Joy is a fruit of the Spirit.
17 Pray without ceasing.
Prayer proceeds from the Spirit.
18 In all circumstances give thanks,
Thanksgiving and prayer are closely associated.
for this is the will of God for you in Christ Jesus.
God’s plan for our sanctification and happiness is realized only through Christ.
19 Do not quench the Spirit.
True manifestations of God’s spirit must not be suppressed in the Church.
“We can thus see why Paul, not wanting the grace of the Spirit given to us to grow cold, exhorts us, ‘Do not quench the Spirit.’ The only way we can continue to be partakers of Christ is to cling until the end to the Holy Spirit, who was given to us at the beginning (see Matthew 10:22; Hebrews 3:5). Paul said ‘Do not quench’ not because the Spirit is under the power of men but because evil and unthankful men certainly do wish to quench the Spirit. Demonstrating their impurity, they drive the Spirit away by their unholy deeds.” [Saint
Athanasius (ca. A.D. 367), Festial Letters 4,4]
20 Do not despise prophetic utterances.
The inspired words of consolation and admonition spoken by members of the community in special contact with God; this is a transitory charism, not a special class of Christians (see 1 Corinthians 14:31).
21 Test everything; retain what is good.
The “distinguishing of spirits” is a necessary charism to deal with the inevitable risk of false spirits. All extraordinary manifestations of the spirit are to be tested.
22 Refrain from every kind of evil. 23 May the God of peace himself
God is the source of full eschatological salvation. Sanctification is not only the will of God, it is also His work.
make you perfectly holy and may you entirely, spirit, soul, and body,
The whole human person. In Jewish anthropology, “spirit” essentially identifies the person as a creature; “soul” identifies the person as a vital being; and “body” identifies the person as a corporal and social being.
be preserved blameless for the coming of our Lord Jesus Christ.
“In the wicked sin reigns over the soul, being settled as on its own throne in the mortal body, so that the soul obeys its lusts... but in the case of those who have become perfected, the spirit has gained the mastery and put to death the deeds of the body. It imparts to the body of its own life and there arises a concord of the two, body and spirit, on the earth. ...
But still more blessed is it if the three [i.e., spirit, soul and body] be gathered together in the name of Jesus, that this may be fulfilled, ‘May God sanctify you wholly, and may your spirit and the soul and body be preserved entire without blame at the coming of our Lord Jesus Christ.’” [Origen (after A.D. 244), Commentaries on Matthew 14,3]
24 The one who calls you is faithful, and he will also accomplish it.
This is an affirmation of God’s fidelity; a fidelity which was implied in the term “God of peace” (verse 23).
Gospel - John 1:6-8, 19-28
In last week’s gospel reading we heard of John the Baptist. We hear of him again this week. To better grasp the context of our reading today, we will begin reading from the first words of the Gospel of John and continue through today’s reading.
1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came to be through him, and without him nothing came to be. What came to be 4 through him was life, and this life was the light of the human race; 5 the light shines in the darkness, and the darkness has not overcome it. 6 A man named John was sent from God.
The name John means “Yahweh is great.”
7 He came for testimony, to testify to the light, so that all might believe through him.
In contrast to the opening verses of this gospel where the eternity of the Word is proclaimed, John is introduced not as a messianic figure, but as a witness – a witness testifying to the temporality of creation. He is mentioned because, like the prophets of old and Jesus Himself, he was sent by God. Witness is one of the sacred writer’s (Saint John’s) fundamental ideas. Faith, and its converse, unbelief because of the influence of darkness, are the theme of the first half of this gospel.
8 He was not the light, but came to testify to the light.
Saint John is careful to point out here, and also elsewhere in our reading today, that John the Baptist is a witness to the light and not the light itself. This is because his position had been misinterpreted by some (see Acts 19:1-7).
19 And this is the testimony of John. When the Jews from Jerusalem
“Jews” is a term which John later applies to the leaders of the community who persecute Jesus.
sent priests and Levites
Those empowered under the Law to make religious decisions. The combination “priests and Levites” occurs only here in the New Testament.
(to him) to ask him, “Who are you?”
This is the question asked of Jesus in John 8:25 and 21:12 – Jesus answers “I am” while John answers twice “I am not.”
20 he admitted and did not deny it, but admitted, “I am not the Messiah.”
This is the most important element in John the Baptist’s answer. The messiah first appears as a future anointed agent of God in Daniel 9:25.
21 So they asked him, “What are you then? Are you Elijah?”
Expectation of Elijah’s return was based on Malachi 3:1 and 4:5 (Malachi 3:1 and 3:23 in the New American and New Jerusalem translations), the messenger sent to prepare the Day of the Lord.
And he said, “I am not.” “Are you the Prophet?”
Refers to Deuteronomy 18:18, the only prophet promised in the Torah
He answered, “No.” 22 So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?”
Having exhausted the obvious threats to their authority, they now demand that John identify himself; and by doing so, his mission).
23 He said: “I am ‘the voice of one crying out in the desert, “Make straight the way of the Lord,”‘ as Isaiah the prophet said.”
In reply to the demand, John refuses to identify himself with any person at all; he is merely the “voice” of Isaiah 40:3 heralding the good news of salvation.
24 Some Pharisees were also sent.
This may be another delegation doing the questioning now as the first group had been sent by the priests and Levites. The priests and Levites were not ordinarily Pharisees – it is also interesting that Pharisees had no authority to send a delegation.
25 They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?”
It would have been the Pharisees, watchmen as they were over traditional Jewish law and practice, who would have been particularly interested in and concerned with the baptism of John. Baptismal rites of various kinds were then in practice: the Jews baptized proselytes (new converts) and the Essenes baptized initiates into their community. The question is: What was the significance of John’s baptism of Jesus if He had disassociated Himself from the forerunners of the end times?
26 John answered them, “I baptize with water; but there is one among you whom you do not recognize,
John the Baptist justifies his baptism in water as a preparation for the Messiah, who is already in Israel’s midst but who has not yet been revealed.
27 the one who is coming after me, whose sandal strap I am not worthy to untie.”
Unfastening a sandal strap was the job of a slave – the one to come is so great that John doesn’t feel good enough to be His slave.
28 This happened in Bethany across the Jordan, where John was baptizing.
It is called “Bethany across the Jordan” to distinguish it from the Bethany near Jerusalem. The exact place is unknown today, but the name means the “best place of crossing over.”
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
For the past two weeks we have heard of the Lord’s coming as judge of all at the end of time. The Priest wears penitential purple during this season to help us realize our part in turning from God’s covenant and participating in acts of darkness (sin), although pink or rose may be worn on this “Gaudete” Sunday. There are images of light and darkness interwoven throughout the season’s readings. The feeling of penitence comes as we force ourselves to compare our dreams, our great expectations, with reality. What keeps us from fulfillment in this moment? What hinders us from seeking the freedom that God offers us? Our fear of the unknown and our anxiety about taking risks often keeps us enslaved in our old ways and prevents us from reaching out for new ones. Our greed and possessiveness keep us from letting go of what we have so that we can seek the next step in life. God will free us from our enslavement to fear, injustice, poverty, negation, and disease if we simply let go and let Him guide us.
Gaudete Sunday, in the pre-counciliar delineation of the liturgical year, was regarded as a day of particular joy with Advent half over and Christmas soon to follow. The term Gaudete refers to the first word of the Introit (Entrance Antiphon) “Rejoice”, taken from Philippians 4:4-5.
1st Reading - Isaiah 61:1-2a, 10-11
Our first reading today points toward the new day that the Lord promises His faithful people. Isaiah points to the joy he feels because he has been commissioned by God to announce the wonderful rewards which await the faithful.
61:1 The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted;
We normally think of kings and priests being anointed. Here, the term is linked with preaching and hearing; it designates an interior enlightening to know God’s word, and a strengthening to follow it.
he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;
The word translated as “liberty” can also be translated as “light.”
2a to proclaim the year of the LORD’s favor,
See Leviticus 25:10-13. In the year of favor, the jubilee year, the land reverts to the Creator, who distributes it equally and bountifully. The land was to lie fallow, property which had been seized, borrowed, or rented was to be returned to its rightful owners. Slaves were freed and debts were either remitted or suspended.
and the day of vengeance of our God;
God repairs the injured force of messianic salvation.
10 I will greatly rejoice in the LORD, my soul shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
Jerusalem celebrates the fulfillment of love between herself and Yahweh. Throughout the Bible the relationship between the Chosen People and Yahweh is described in marital terms; sometimes in blissful terms but many times in adulterous terms. Our covenant relationship with God is also described in marital terms; the marriage feast of the Lamb in Revelation 19 for example.
11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
Justice springs from the earth, but the Lord God remains the source of all life.
2nd Reading - 1 Thessalonians 5:16-24
As we look forward to Christ’s arrival, both at Christmas and at the parousia, we listen to Saint Paul’s advice on how we are to wait for this arrival.
16 Rejoice always.
Joy is a fruit of the Spirit.
17 Pray without ceasing.
Prayer proceeds from the Spirit.
18 In all circumstances give thanks,
Thanksgiving and prayer are closely associated.
for this is the will of God for you in Christ Jesus.
God’s plan for our sanctification and happiness is realized only through Christ.
19 Do not quench the Spirit.
True manifestations of God’s spirit must not be suppressed in the Church.
“We can thus see why Paul, not wanting the grace of the Spirit given to us to grow cold, exhorts us, ‘Do not quench the Spirit.’ The only way we can continue to be partakers of Christ is to cling until the end to the Holy Spirit, who was given to us at the beginning (see Matthew 10:22; Hebrews 3:5). Paul said ‘Do not quench’ not because the Spirit is under the power of men but because evil and unthankful men certainly do wish to quench the Spirit. Demonstrating their impurity, they drive the Spirit away by their unholy deeds.” [Saint
Athanasius (ca. A.D. 367), Festial Letters 4,4]
20 Do not despise prophetic utterances.
The inspired words of consolation and admonition spoken by members of the community in special contact with God; this is a transitory charism, not a special class of Christians (see 1 Corinthians 14:31).
21 Test everything; retain what is good.
The “distinguishing of spirits” is a necessary charism to deal with the inevitable risk of false spirits. All extraordinary manifestations of the spirit are to be tested.
22 Refrain from every kind of evil. 23 May the God of peace himself
God is the source of full eschatological salvation. Sanctification is not only the will of God, it is also His work.
make you perfectly holy and may you entirely, spirit, soul, and body,
The whole human person. In Jewish anthropology, “spirit” essentially identifies the person as a creature; “soul” identifies the person as a vital being; and “body” identifies the person as a corporal and social being.
be preserved blameless for the coming of our Lord Jesus Christ.
“In the wicked sin reigns over the soul, being settled as on its own throne in the mortal body, so that the soul obeys its lusts... but in the case of those who have become perfected, the spirit has gained the mastery and put to death the deeds of the body. It imparts to the body of its own life and there arises a concord of the two, body and spirit, on the earth. ...
But still more blessed is it if the three [i.e., spirit, soul and body] be gathered together in the name of Jesus, that this may be fulfilled, ‘May God sanctify you wholly, and may your spirit and the soul and body be preserved entire without blame at the coming of our Lord Jesus Christ.’” [Origen (after A.D. 244), Commentaries on Matthew 14,3]
24 The one who calls you is faithful, and he will also accomplish it.
This is an affirmation of God’s fidelity; a fidelity which was implied in the term “God of peace” (verse 23).
Gospel - John 1:6-8, 19-28
In last week’s gospel reading we heard of John the Baptist. We hear of him again this week. To better grasp the context of our reading today, we will begin reading from the first words of the Gospel of John and continue through today’s reading.
1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came to be through him, and without him nothing came to be. What came to be 4 through him was life, and this life was the light of the human race; 5 the light shines in the darkness, and the darkness has not overcome it. 6 A man named John was sent from God.
The name John means “Yahweh is great.”
7 He came for testimony, to testify to the light, so that all might believe through him.
In contrast to the opening verses of this gospel where the eternity of the Word is proclaimed, John is introduced not as a messianic figure, but as a witness – a witness testifying to the temporality of creation. He is mentioned because, like the prophets of old and Jesus Himself, he was sent by God. Witness is one of the sacred writer’s (Saint John’s) fundamental ideas. Faith, and its converse, unbelief because of the influence of darkness, are the theme of the first half of this gospel.
8 He was not the light, but came to testify to the light.
Saint John is careful to point out here, and also elsewhere in our reading today, that John the Baptist is a witness to the light and not the light itself. This is because his position had been misinterpreted by some (see Acts 19:1-7).
19 And this is the testimony of John. When the Jews from Jerusalem
“Jews” is a term which John later applies to the leaders of the community who persecute Jesus.
sent priests and Levites
Those empowered under the Law to make religious decisions. The combination “priests and Levites” occurs only here in the New Testament.
(to him) to ask him, “Who are you?”
This is the question asked of Jesus in John 8:25 and 21:12 – Jesus answers “I am” while John answers twice “I am not.”
20 he admitted and did not deny it, but admitted, “I am not the Messiah.”
This is the most important element in John the Baptist’s answer. The messiah first appears as a future anointed agent of God in Daniel 9:25.
21 So they asked him, “What are you then? Are you Elijah?”
Expectation of Elijah’s return was based on Malachi 3:1 and 4:5 (Malachi 3:1 and 3:23 in the New American and New Jerusalem translations), the messenger sent to prepare the Day of the Lord.
And he said, “I am not.” “Are you the Prophet?”
Refers to Deuteronomy 18:18, the only prophet promised in the Torah
He answered, “No.” 22 So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?”
Having exhausted the obvious threats to their authority, they now demand that John identify himself; and by doing so, his mission).
23 He said: “I am ‘the voice of one crying out in the desert, “Make straight the way of the Lord,”‘ as Isaiah the prophet said.”
In reply to the demand, John refuses to identify himself with any person at all; he is merely the “voice” of Isaiah 40:3 heralding the good news of salvation.
24 Some Pharisees were also sent.
This may be another delegation doing the questioning now as the first group had been sent by the priests and Levites. The priests and Levites were not ordinarily Pharisees – it is also interesting that Pharisees had no authority to send a delegation.
25 They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?”
It would have been the Pharisees, watchmen as they were over traditional Jewish law and practice, who would have been particularly interested in and concerned with the baptism of John. Baptismal rites of various kinds were then in practice: the Jews baptized proselytes (new converts) and the Essenes baptized initiates into their community. The question is: What was the significance of John’s baptism of Jesus if He had disassociated Himself from the forerunners of the end times?
26 John answered them, “I baptize with water; but there is one among you whom you do not recognize,
John the Baptist justifies his baptism in water as a preparation for the Messiah, who is already in Israel’s midst but who has not yet been revealed.
27 the one who is coming after me, whose sandal strap I am not worthy to untie.”
Unfastening a sandal strap was the job of a slave – the one to come is so great that John doesn’t feel good enough to be His slave.
28 This happened in Bethany across the Jordan, where John was baptizing.
It is called “Bethany across the Jordan” to distinguish it from the Bethany near Jerusalem. The exact place is unknown today, but the name means the “best place of crossing over.”
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
THIRD SUNDAY
OF ADVENT
SUNDAY, DECEMBER 17, JOHN 1:6-8, 19-28
(Isaiah 61:1-2a, 10-11; Psalm: Luke 1; I Thessalonians 5:16-24)
SUNDAY, DECEMBER 17, JOHN 1:6-8, 19-28
(Isaiah 61:1-2a, 10-11; Psalm: Luke 1; I Thessalonians 5:16-24)
KEY VERSE: "I am the voice of one crying out in the desert, `Make straight the way of the Lord'" (v.23).
TO KNOW: John the Baptist made his appearance in the desert announcing the coming of the Messiah. John came to testify, not to himself, but to the Messiah who was coming into the world. John declared that he was not worthy to untie the straps of the Messiah’s shoes, the menial work of slaves. A deputation of religious leaders came to interview John asking him who he was. But John declared who he was not. John was not the Messiah, but one who bore witness on his behalf. Neither was John the prophet Elijah, who was expected to precede the coming of the Lord (Mal 3:23). Nor did John claim to be a prophet like Moses (Deut 18:15). John explained who he was by saying that he was simply a voice crying out: "Make ready the way of the Lord" (Is 40:3). The religious leaders then asked John what gave him the right to baptize? (Jews baptized proselytes from other faiths). John answered that he was only baptizing with water; however there was one among them who they did not recognize. John's function was to prepare the way for the one who would baptize with the fire of the Holy Spirit.
TO LOVE: Do my words and actions give testimony to Jesus' coming?
TO SERVE: Lord Jesus, help me to bear witness to you in my words and deeds.
O ANTIPHONS, December 17-23
The O Antiphons refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23. The importance of O Antiphons is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Sacred Lord), O Radix Jesse (O Flower of Jesse's Stem), O Clavis David (O Key of David), O Oriens (O Radiant Dawn), O Rex Gentium (O King of all the Nations), and O Emmanuel. Each one refers to the prophecy of Isaiah of the coming of the Messiah. The "O Antiphons" were first used by the Church in the 8th and 9th centuries. In these "O Antiphons" the Church expresses her longing for the coming of the Messiah. The Advent hymn "O Come, O Come, Emmanuel" is based on the "O Antiphons."
O WISDOM, December 17
Today's O Antiphon is "O Sapientia" (O Wisdom). We are drawn into the Old Testament's wisdom literature. Wisdom is a divine attribute. The divine Wisdom is personified. Wisdom is the beloved daughter who was before Creation, Wisdom is the breath of God's power, Wisdom is the shining of God's transforming glory. (See Wisdom 8:1.)
O come, O Wisdom from on high,
who orders all things mightily,
to us the path of knowledge show,
and teach us in her ways to go.
Sunday 17
December 2017
Advent Season of Creation. Third Sunday of Advent. Week III
Psalter. St Damasus I.
Isaiah 61:1 2, 10-11. Luke 1:46-50, 53-54. 1 Thessalonians
5:16-24. John 1:6-8, 19-28.
My soul rejoices in my God – Luke 1:46-50, 53-54. 1
Thessalonians 5:16-24. John 1:6-8, 19.
Becoming Joyful, becoming more human.
So often we approach our faith as a set of
rules that need to be obeyed.
Today is Gaudete, or Rejoice,
Sunday. In the words of the second reading “Rejoice…for this is the will of God
in Christ Jesus.” This points to another essential element in the story of
Advent – that we are in loving relationship with God, while we are still
“sinners” and, if taken seriously, this is truly cause for humble celebration!
Pope Francis reminds us that the
gospel – and our interactions with each other- are intended to be joyful.
Ignatius, speaking centuries ago, similarly reminded us that the normal state
of a human being is to be giving thanks to God for our lives.
But how can we give thanks when we
feel so wronged? How can we rejoice when we feel we just do not come up to
expectation? How can we rejoice when my daily struggle to live and provide
makes life barely survivable?
True celebration acknowledges the
darkness and accepts its reality: it does not try to deny it but rather says
that our story in relationship with God is far bigger. We therefore should ask
God to help us answer the practical questions of dealing with the results of
wrongdoing, ours or someone else’s. And as a community we can increase our
efforts to help each other, and especially the poor and vulnerable, live more
human lives. We can also ask our governments to find ways to create more space
economically and socially for the vulnerable and for families.
Today Isaiah stresses the
salvation from God is for all; it is natural to want to express this outwardly
and when we do it lessens fear!
Such a joy can never be born out
of domination over others or from being unhealthily submissive – no, we rejoice
that God has given us life with all other people, potentially, as gifts.
It is at this time we might pray
to give thanks for our planet – for what it has been able to provide us – A
simple prayer of thanks at dinner – even in a restaurant! – brings to mind that
everything we eat has at one time been growing or reared, then has been
prepared by someone. With this thanks we can build a sense of wonder and
respect, and with respect we begin to care more, for each other and our common
home.
ST. JOSÉ MANYANET Y VIVES
St. Jose Manyanet y Vives was born on January 7,
1883 in Catalonia, Spain. At the age of five, José’s mother dedicated him to
the Virgin Mary, and later entered the seminary while still a youth.
He was ordained in 1859 and served as the secretary of the bishop of
Urgell, the seminary librarian, and the chancery administrator before
responding to the call to found two religious congregations.
He founded the Congregation of the Sons of the Holy Family in 1864, and the Missionary Daughters of the Holy Family of Nazareth in 10 years later, both dedicated to the education and protection of the Christian family, as well as education and parish ministry.
He also founded several schools and centers, encouraged devotion to the Holy Family, and wrote many books on issues surrounding the family and spiritual guidance. Also, in the cultural ambit he worked for the construction of the Servant of God Antonio Gaudí’s masterpiece, the Temple of the Holy Family in Barcelona, Spain.
He suffered from physical illnesses all his life, particularly due to two open wounds in his sides for the last 16 years of his life. He died on December 17, 1901 in Spain, and was canonized May 16, 2004 by Pope John Paul II.
He founded the Congregation of the Sons of the Holy Family in 1864, and the Missionary Daughters of the Holy Family of Nazareth in 10 years later, both dedicated to the education and protection of the Christian family, as well as education and parish ministry.
He also founded several schools and centers, encouraged devotion to the Holy Family, and wrote many books on issues surrounding the family and spiritual guidance. Also, in the cultural ambit he worked for the construction of the Servant of God Antonio Gaudí’s masterpiece, the Temple of the Holy Family in Barcelona, Spain.
He suffered from physical illnesses all his life, particularly due to two open wounds in his sides for the last 16 years of his life. He died on December 17, 1901 in Spain, and was canonized May 16, 2004 by Pope John Paul II.
LECTIO DIVINA: 3RD SUNDAY OF
ADVENT (B)
Lectio Divina:
Sunday, December 17, 2017
John the Baptist points to Jesus as the
Messiah
Humility is knowing one’s place within one’s proper identity
Humility is knowing one’s place within one’s proper identity
John 1: 6-8, 19-28
1. Opening prayer
Lord Jesus, send Your Spirit to help us
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 arrest
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 in scripture and in the events of our
lives. Above all, help us hear Your voice in people, especially those who
are poor and suffering. May Your word guide us so that we, like the two
disciples journeying to Emmaus, may experience the force of Your resurrection
by bringing peace and justice to others. We ask this of You, Jesus, son of
Mary, who revealed to us the Father and sent us Your Spirit. Amen.
2. Reading
a) A key to guide the reading:
The liturgy of the third Sunday in Advent presents the figure of John the Baptist and describes his place in God’s plan. Thus, it helps us to find our place and prepares us for Christmas. John the Baptist was a great man. He was a prophet who had many disciples. Jesus described him as the greatest among those born of woman. Nevertheless, according to Jesus, the least in the kingdom of God is greater than John the Baptist (Mt 11:11). John knew this as well. He was praised by others but did not praise himself. When Jesus began to proclaim the kingdom of God, John gave way to Him. His disciples, however, did not have this spirit of generosity. They were envious. John helped them to overcome their resentment. It is not easy to cede one’s place of leadership to others and collaborate with them for the sake of the mission.
The liturgy of the third Sunday in Advent presents the figure of John the Baptist and describes his place in God’s plan. Thus, it helps us to find our place and prepares us for Christmas. John the Baptist was a great man. He was a prophet who had many disciples. Jesus described him as the greatest among those born of woman. Nevertheless, according to Jesus, the least in the kingdom of God is greater than John the Baptist (Mt 11:11). John knew this as well. He was praised by others but did not praise himself. When Jesus began to proclaim the kingdom of God, John gave way to Him. His disciples, however, did not have this spirit of generosity. They were envious. John helped them to overcome their resentment. It is not easy to cede one’s place of leadership to others and collaborate with them for the sake of the mission.
b) A division of the text to assist a
careful reading:
John 1:6-8: John’s place in God’s plan: to give witness to the light.
John 1:19-21: John’s negative witness concerning himself: he is not the one people think he is.
John 1:22-24: John’s positive witness regarding himself: he prepares the way for the Lord.
John 1:25-28: The meaning of John’s baptism: he prepares for one greater than he. The one who is coming after him.
John 1:6-8: John’s place in God’s plan: to give witness to the light.
John 1:19-21: John’s negative witness concerning himself: he is not the one people think he is.
John 1:22-24: John’s positive witness regarding himself: he prepares the way for the Lord.
John 1:25-28: The meaning of John’s baptism: he prepares for one greater than he. The one who is coming after him.
c) The text:
6-8:A man came, sent by God. His name was John. He came as a witness, to bear witness to the light, so that everyone might believe through him. He was not the light. He was to bear witness to the light.
19-21: This was the witness of John: when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” He declared, “I am not the Christ.” So they asked, “Then are you Elijah?” He replied, “I am not.” “Are you the Prophet?” He answered, “No.”
22-24: So they said to him, “Who are you? We must take back an answer to those who sent us. What have you to say about yourself?” So he said, “I am [as Isaiah prophesied] a voice of one that cries in the desert: ‘prepare a way for the Lord. Make his paths straight!'”
25-28: Now those who had been sent were Pharisees, and they put this question to him: “Why are you baptising if you are not the Christ, and not Elijah, and not the Prophet?” John answered them, “I baptise with water; but standing among you - unknown to you - is one who is coming after me, and I am not fit to undo the straps of his sandals.” This happened at Bethany, on the far side of the Jordan, where John was baptising.
6-8:A man came, sent by God. His name was John. He came as a witness, to bear witness to the light, so that everyone might believe through him. He was not the light. He was to bear witness to the light.
19-21: This was the witness of John: when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” He declared, “I am not the Christ.” So they asked, “Then are you Elijah?” He replied, “I am not.” “Are you the Prophet?” He answered, “No.”
22-24: So they said to him, “Who are you? We must take back an answer to those who sent us. What have you to say about yourself?” So he said, “I am [as Isaiah prophesied] a voice of one that cries in the desert: ‘prepare a way for the Lord. Make his paths straight!'”
25-28: Now those who had been sent were Pharisees, and they put this question to him: “Why are you baptising if you are not the Christ, and not Elijah, and not the Prophet?” John answered them, “I baptise with water; but standing among you - unknown to you - is one who is coming after me, and I am not fit to undo the straps of his sandals.” This happened at Bethany, on the far side of the Jordan, where John was baptising.
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What aspect of John the
Baptist’s attitude drew my attention and pleased me?
b) Three times John defines himself negatively: I am not the Messiah, I am not Elijah, I am not the Prophet. What do these three denials tell us about the person of John?
c) Using a phrase from the Old Testament, John draws attention away from himself and towards Jesus. What does this tell us about John? What does this tell us about Jesus?
d) What does John say about baptism? What is the difference between John’s baptism and Jesus’ baptism?
e) Why did Jesus say that John is the greatest while at the same time saying the least in the kingdom is greater than he?
f) How can all this help us prepare for Christmas?
b) Three times John defines himself negatively: I am not the Messiah, I am not Elijah, I am not the Prophet. What do these three denials tell us about the person of John?
c) Using a phrase from the Old Testament, John draws attention away from himself and towards Jesus. What does this tell us about John? What does this tell us about Jesus?
d) What does John say about baptism? What is the difference between John’s baptism and Jesus’ baptism?
e) Why did Jesus say that John is the greatest while at the same time saying the least in the kingdom is greater than he?
f) How can all this help us prepare for Christmas?
5. A key to the reading
for those who wish go deeper into the
text.
· The context of John the Baptist’s
appearance in the Gospel of John
* The Gospel of John was written towards
the end of the first century. In those days, wherever there were communities of
Jews in Palestine and in Asia Minor, there were those also who had come in
contact with John the Baptist or who had been baptized by him (Acts 19:3).
Outwardly, John’s movement was very similar to that of Jesus. Both proclaimed
the coming of the kingdom of God (Mt 3:1-2) and both demanded conversion (Mt
4:17). There must have been some rivalry among the followers of John and those
of Jesus. Thus John’s answer concerning Jesus was not just for those sent by
the priests and Pharisees in John’s time, but also for the Christian
communities of the end of the first century. In fact, the four Gospels are
careful to quote John the Baptist’s words when he says that he is not the
Messiah (Mt 3:3,11, Mk 1:2,7, Lk 3:4,16, Jn 1:10-23,30, 3:28-30).
· Comments on John’s witness
* John 1:6-8: John’s place in
God’s plan: to give witness to the light.
The prologue of the fourth Gospel says that the living Word of God is present in all things and shines like the light in the darkness for each person. Darkness tries to snuff out the light, but fails to do so (Jn 1:15). No one can hide it because we cannot live without God for long. The search for God is born again and again in the heart of mankind. John the Baptist came to help people discover the luminous presence of the Word of God in life. His witness was so important that many people thought he was the Christ (Messiah)! (Acts 19:3, Jn 1:20). Thus, the prologue explains “John was not the light! He came to bear witness to the light!”
The prologue of the fourth Gospel says that the living Word of God is present in all things and shines like the light in the darkness for each person. Darkness tries to snuff out the light, but fails to do so (Jn 1:15). No one can hide it because we cannot live without God for long. The search for God is born again and again in the heart of mankind. John the Baptist came to help people discover the luminous presence of the Word of God in life. His witness was so important that many people thought he was the Christ (Messiah)! (Acts 19:3, Jn 1:20). Thus, the prologue explains “John was not the light! He came to bear witness to the light!”
* John 1:19-21: John’s negative
witness concerning himself: he is not the one others think he is.
The Jews wanted to learn who this John was who baptized people in the desert and drew people to himself. Therefore, they sent emissaries to ask “who are you?” John’s reply is strange. Rather than say who he is, he tells them who he is not: “I am not the Messiah!” He then adds two other negative replies: he is not Elijah nor is he the Prophet. Both figures play a part in the messianic hope. In messianic times, Elijah would return to lead the hearts of fathers back to their children and the hearts of children to their fathers. In other words, he would have returned to restore human solidarity (Mt 3:23-24, Si 48:10). The Prophet would bring the work started by Moses to a conclusion. He was seen by the people as the long awaited Messiah (Dt 18:15). John rejects these messianic titles because he is not the Messiah.
Later, however, it is Jesus himself who says that John the Baptist was Elijah (Mt 17:12-13). How can we explain this statement? The fact is that there were various interpretations concerning the mission of Elijah. Some said that the Messiah would be like a new Elijah. In this sense, John was not Elijah. Others said that Elijah’s mission consisted of preparing the way for the coming of the Messiah. In this sense, John was Elijah.
In this dialogue between John and the Pharisees and the priests, we see the catechesis of the communities of the end of the first century. The questions put by the priests and Pharisees on the meaning of John the Baptist in God’s plan are the questions of the communities. Thus, Jesus’ replies as written by the Evangelist, are also addressed to the communities.
The Jews wanted to learn who this John was who baptized people in the desert and drew people to himself. Therefore, they sent emissaries to ask “who are you?” John’s reply is strange. Rather than say who he is, he tells them who he is not: “I am not the Messiah!” He then adds two other negative replies: he is not Elijah nor is he the Prophet. Both figures play a part in the messianic hope. In messianic times, Elijah would return to lead the hearts of fathers back to their children and the hearts of children to their fathers. In other words, he would have returned to restore human solidarity (Mt 3:23-24, Si 48:10). The Prophet would bring the work started by Moses to a conclusion. He was seen by the people as the long awaited Messiah (Dt 18:15). John rejects these messianic titles because he is not the Messiah.
Later, however, it is Jesus himself who says that John the Baptist was Elijah (Mt 17:12-13). How can we explain this statement? The fact is that there were various interpretations concerning the mission of Elijah. Some said that the Messiah would be like a new Elijah. In this sense, John was not Elijah. Others said that Elijah’s mission consisted of preparing the way for the coming of the Messiah. In this sense, John was Elijah.
In this dialogue between John and the Pharisees and the priests, we see the catechesis of the communities of the end of the first century. The questions put by the priests and Pharisees on the meaning of John the Baptist in God’s plan are the questions of the communities. Thus, Jesus’ replies as written by the Evangelist, are also addressed to the communities.
* John 1:22-24: John’s positive
witness: he is only one who prepares the way.
“Why do you baptize if you are not the Christ nor Elijah nor the Prophet?” Those sent by the priests and Pharisees wanted a clear answer because they had to render an account to those who had sent them to interrogate John. It was not sufficient for them to know what John was not. They wanted to know who he was and what he meant in God’s plan. John’s reply is a phrase taken from the prophet Isaiah which is quoted in the four Gospels: “I am a voice crying in the desert. Prepare the way of the Lord” (Mt 3:3; Mk 1:3; Lk 3:4; Jn 1:23). In this use of the Old Testament, we see the mysticism that animated the reading of the Sacred Scripture by the first Christians. They found these words expressed their experience of God in Jesus (cf 2Tim 3:15-17).
“Why do you baptize if you are not the Christ nor Elijah nor the Prophet?” Those sent by the priests and Pharisees wanted a clear answer because they had to render an account to those who had sent them to interrogate John. It was not sufficient for them to know what John was not. They wanted to know who he was and what he meant in God’s plan. John’s reply is a phrase taken from the prophet Isaiah which is quoted in the four Gospels: “I am a voice crying in the desert. Prepare the way of the Lord” (Mt 3:3; Mk 1:3; Lk 3:4; Jn 1:23). In this use of the Old Testament, we see the mysticism that animated the reading of the Sacred Scripture by the first Christians. They found these words expressed their experience of God in Jesus (cf 2Tim 3:15-17).
* John 1:25-28: The meaning of
John’s baptism and person.
In Christian communities at the end of the first century, there were those who knew only of John’s baptism (Acts 18:25; 19:3). When they met other Christians who had received the baptism of Jesus, they wanted to know what John’s baptism meant. In those days, there were many kinds of baptisms. Baptism was a form whereby a person committed him/herself to a particular message. Those who accepted the message were invited to confirm their decision by means of a baptism (ablution, purification or bath). For instance, through the baptism of John a person would bind him/herself to the message proclaimed by John. Through the baptism of Jesus, one bound oneself to the message of Jesus that gave him/her the gift of the Spirit (Acts 10:44-48; 19:5-6).
There is among you one whom you do not know. This statement of John refers to Jesus who is present among the multitude. When John was writing his Gospel, Jesus continued to be present in the communities and among the people, above all in the poor with whom he identified. Today, He is in our midst in many ways. Very often, we do not recognize Him.
In Christian communities at the end of the first century, there were those who knew only of John’s baptism (Acts 18:25; 19:3). When they met other Christians who had received the baptism of Jesus, they wanted to know what John’s baptism meant. In those days, there were many kinds of baptisms. Baptism was a form whereby a person committed him/herself to a particular message. Those who accepted the message were invited to confirm their decision by means of a baptism (ablution, purification or bath). For instance, through the baptism of John a person would bind him/herself to the message proclaimed by John. Through the baptism of Jesus, one bound oneself to the message of Jesus that gave him/her the gift of the Spirit (Acts 10:44-48; 19:5-6).
There is among you one whom you do not know. This statement of John refers to Jesus who is present among the multitude. When John was writing his Gospel, Jesus continued to be present in the communities and among the people, above all in the poor with whom he identified. Today, He is in our midst in many ways. Very often, we do not recognize Him.
· Further comments on John the
Baptist in the Gospel of John
* John the Baptist in John’s
Gospel.
John gave rise to a very large popular movement. Jesus himself followed his movement and was baptized in the Jordan. Even after his death, John continued to exercise great attraction and influence among the Jews and among the Christians who came from Judaism (Acts 19:1-7). Information concerning John the Baptist in the fourth Gospel (Jn 1:6-8. 15, 19-36; Jn 3: 22-30) can be seen as as follows:
1) John came to give witness to the light (Jn 1:6-8).
2) Jesus came after John and was John’s disciple. Nevertheless, He is more important than John because He was before John: “He who comes after me ranks before me because He existed before me” (Jn 1:15,30). Jesus is the creative Word standing by the Father even from the beginning of creation (Jn 1:1-3).
3) John confessed openly: “I am not the Christ. I am not Elijah. I am not the Prophet awaited by the people. I am only a voice crying in the desert: straighten the path of the Lord” (Jn 1:19-23).
4) When compared to Jesus, John considers himself unworthy to undo the straps of His sandals and says “He must increase and I must decrease” (Jn 1:27; 3:30).
5) John declared to the people concerning Jesus: “I saw the Spirit coming down on Him from heaven like a dove and resting on Him. He is going to baptize with the Holy Spirit” (Jn 1:32-33).
6) John points to Jesus as the Lamb of God who takes away the sin of the world (Jn 1:29,36), God’s chosen one (Jn 1:34).
John gave rise to a very large popular movement. Jesus himself followed his movement and was baptized in the Jordan. Even after his death, John continued to exercise great attraction and influence among the Jews and among the Christians who came from Judaism (Acts 19:1-7). Information concerning John the Baptist in the fourth Gospel (Jn 1:6-8. 15, 19-36; Jn 3: 22-30) can be seen as as follows:
1) John came to give witness to the light (Jn 1:6-8).
2) Jesus came after John and was John’s disciple. Nevertheless, He is more important than John because He was before John: “He who comes after me ranks before me because He existed before me” (Jn 1:15,30). Jesus is the creative Word standing by the Father even from the beginning of creation (Jn 1:1-3).
3) John confessed openly: “I am not the Christ. I am not Elijah. I am not the Prophet awaited by the people. I am only a voice crying in the desert: straighten the path of the Lord” (Jn 1:19-23).
4) When compared to Jesus, John considers himself unworthy to undo the straps of His sandals and says “He must increase and I must decrease” (Jn 1:27; 3:30).
5) John declared to the people concerning Jesus: “I saw the Spirit coming down on Him from heaven like a dove and resting on Him. He is going to baptize with the Holy Spirit” (Jn 1:32-33).
6) John points to Jesus as the Lamb of God who takes away the sin of the world (Jn 1:29,36), God’s chosen one (Jn 1:34).
* A Gallery of Jesus’ meeting with people in John’s Gospel.
In his Gospel, John relates in detail various meetings that Jesus had with people throughout his itinerant life in Palestine: with the first disciples (Jn 1:35-51), with Nicodemus (Jn 3:1-13; 4:14; 7:50-52; 19:39), with John the Baptist (Jn 3:22-36), with the Samaritan woman (Jn 4:1-42), with the woman about to be stoned (Jn 8:1-11), and with Martha and Mary (Jn 11:17-37). These and other meetings are described as if they were tableaux hung on the walls of an art gallery. To attentive eyes, and to those who are able to appreciate things beyond the details, they reveal the identity of Jesus. At the same time, they reveal the characteristics of the communities that believed in Jesus and witnessed to His presence. They are also mirrors which help us to discover what goes on within ourselves when we meet Jesus. The mirror of the meeting between Jesus and John the Baptist, which we are reflecting on during this third Sunday in Advent, helps us prepare for the meeting with Jesus in the coming feast of Christmas.
6. Psalm 131
O Lord, my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things too great
and too marvelous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
my eyes are not raised too high;
I do not occupy myself with things too great
and too marvelous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to,
but also practice, the Word. You who live and reign with the Father in the
unity of the Holy Spirit forever and ever. Amen.
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