Fourth Sunday of Advent
Lectionary: 12
Lectionary: 12
Thus says the LORD:
You, Bethlehem-Ephrathah
too small to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel;
whose origin is from of old,
from ancient times.
Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
and the rest of his kindred shall return
to the children of Israel.
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
and they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
You, Bethlehem-Ephrathah
too small to be among the clans of Judah,
from you shall come forth for me
one who is to be ruler in Israel;
whose origin is from of old,
from ancient times.
Therefore the Lord will give them up, until the time
when she who is to give birth has borne,
and the rest of his kindred shall return
to the children of Israel.
He shall stand firm and shepherd his flock
by the strength of the LORD,
in the majestic name of the LORD, his God;
and they shall remain, for now his greatness
shall reach to the ends of the earth;
he shall be peace.
Responsorial
Psalm PS 80:2-3, 15-16, 18-19.
R. (4) Lord,
make us turn to you; let us see your face and we shall be saved.
O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.
May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.
O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.
May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Reading 2HEB 10:5-10
Brothers and sisters:
When Christ came into the world, he said:
"Sacrifice and offering you did not desire,
but a body you prepared for me;
in holocausts and sin offerings you took no delight.
Then I said, 'As is written of me in the scroll,
behold, I come to do your will, O God.'"
First he says, "Sacrifices and offerings,
holocausts and sin offerings,
you neither desired nor delighted in."
These are offered according to the law.
Then he says, :Behold, I come to do your will."
He takes away the first to establish the second.
By this "will," we have been consecrated
through the offering of the body of Jesus Christ once for all.
When Christ came into the world, he said:
"Sacrifice and offering you did not desire,
but a body you prepared for me;
in holocausts and sin offerings you took no delight.
Then I said, 'As is written of me in the scroll,
behold, I come to do your will, O God.'"
First he says, "Sacrifices and offerings,
holocausts and sin offerings,
you neither desired nor delighted in."
These are offered according to the law.
Then he says, :Behold, I come to do your will."
He takes away the first to establish the second.
By this "will," we have been consecrated
through the offering of the body of Jesus Christ once for all.
AlleluiaLK 1:38
R. Alleluia,
alleluia.
Behold, I am the handmaid of the Lord.
May it be done to me according to your word.
R. Alleluia, alleluia.
Behold, I am the handmaid of the Lord.
May it be done to me according to your word.
R. Alleluia, alleluia.
GospelLK 1:39-45
Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."
Meditation: Joyful Anticipation of the Messiah
Do you recognize the
indwelling presence of the Lord Jesus in your life? Blessed are you if you see
and recognize the Lord with the "eyes of faith". The word
"blessed" [makarios in Greek] literally means
"happiness" or "beatitude". It describes a kind of joy
which is serene and untouchable, self-contained, and independent from chance
and changing circumstances of life.
God gives us
supernatural joy with hope in his promises
There is a certain paradox for those "blessed" by the Lord. Mary was given the "blessedness" of being the mother of the Son of God. That blessedness also would become a sword which pierced her heart as her Son died upon the cross. Anselm, a great teacher and Archbishop of Canterbury (1033-1109), spoke these words in a homily: "Without God's Son nothing could exist; without Mary's son, nothing could be redeemed." To be chosen by God is an awesome privilege and responsibility. Mary received both a crown of joy and a cross of sorrow. Her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises.
There is a certain paradox for those "blessed" by the Lord. Mary was given the "blessedness" of being the mother of the Son of God. That blessedness also would become a sword which pierced her heart as her Son died upon the cross. Anselm, a great teacher and Archbishop of Canterbury (1033-1109), spoke these words in a homily: "Without God's Son nothing could exist; without Mary's son, nothing could be redeemed." To be chosen by God is an awesome privilege and responsibility. Mary received both a crown of joy and a cross of sorrow. Her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises.
Jesus promised his disciples
that "no one will take your joy from you" (John 16:22). The Lord
gives us a supernatural joy which enables us to bear any sorrow or pain and
which neither life nor death can take away. Do you know the joy of a life given
over to God in faith and trust?
They were filled with
the Holy Spirit
What is the significance of Mary's visit to her cousin Elizabeth before the birth of Jesus? When Elizabeth greeted Mary and recognized the Messiah in Mary's womb they were filled with the Holy Spirit and with a joyful anticipation of the fulfillment of God's promise to give a Savior. What a marvelous wonder for God to fill not only Elizabeth's heart with his Holy Spirit but the child in her womb as well. John the Baptist, even before the birth of the Messiah, pointed to his coming and leaped for joy in the womb of his mother as the Holy Spirit revealed to him the presence of the King to be born.
What is the significance of Mary's visit to her cousin Elizabeth before the birth of Jesus? When Elizabeth greeted Mary and recognized the Messiah in Mary's womb they were filled with the Holy Spirit and with a joyful anticipation of the fulfillment of God's promise to give a Savior. What a marvelous wonder for God to fill not only Elizabeth's heart with his Holy Spirit but the child in her womb as well. John the Baptist, even before the birth of the Messiah, pointed to his coming and leaped for joy in the womb of his mother as the Holy Spirit revealed to him the presence of the King to be born.
The Lord wants to fill
each of us with his Holy Spirit
The Holy Spirit is God's gift to us to enable us to know and experience the indwelling presence of God and the power of his kingdom. The Holy Spirit is the way in which God reigns within each of us. Do you live in the joy and knowledge of God's indwelling presence with you through his Holy Spirit?
The Holy Spirit is God's gift to us to enable us to know and experience the indwelling presence of God and the power of his kingdom. The Holy Spirit is the way in which God reigns within each of us. Do you live in the joy and knowledge of God's indwelling presence with you through his Holy Spirit?
"Lord Jesus, fill me
with your Holy Spirit and give me joy in seeking you more earnestly. Increase
my faith in all your promises, my hope in the joy of heaven, and my love for
You as my All."
Daily Quote from the early
church fathers: John
prophecies from the womb, by Maximus of Turin (died between
408-423 AD)
"Not yet born, already
John prophesies and, while still in the enclosure of his mother's womb,
confesses the coming of Christ with movements of joy - since he could not do so
with his voice. As Elizabeth says to holy Mary, 'As soon as you greeted me, the
child in my womb exulted for joy.' John exults, then, before he is born. Before
his eyes can see what the world looks like, he can recognize the Lord of the
world with his spirit. In this regard, I think that the prophetic phrase is
appropriate: 'Before I formed you in the womb I knew you, and before you came
forth from the womb I sanctified you' (Jeremiah 1:5). Thus we ought not to
marvel that after Herod put him in prison, he continued to announce Christ to
his disciples from his confinement, when even confined in the womb he preached
the same Lord by his movements." (excerpt from SERMON 5.4)
4th Sunday of Advent – Cycle C
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
Anticipation and preparedness are the watchwords for Advent. Anticipation of the celebration of the birth of our Lord some 2000 years ago and the festivities, gifts, parties and family get-togethers which accompany that celebration. Preparedness because we are reminded that Jesus will come at the end of the world (the parousia) and all will be judged – not just on whether they believed or not, but how they have lived out their belief. Are the end times near? No one knows but the Father. We must always be ready because our personal parousia can come at any time.
1st Reading - Micah 5:1-4a
Micah is the last of the four prophets of the 8th century B.C. (the other three are Isaiah, Hosea and Jonah). The name means “who is like God” and the English equivalent is “Michael”. His preaching is concerned with sin and punishment, not with political or cultic matters. He is preoccupied with social justice and does not fear princes, prophets, or priests. Micah is concerned with the people’s rejection of God. Sin is the reason for the coming punishment.
In today’s reading we hear words of hope that focus on one who is to be born in Bethlehem and who will bring in the day of peace when all nations will look to Jerusalem.
[Thus says the LORD] 5:1 But you, Bethlehem-Ephrathah
Probably the same place, Bethlehem (see Ruth 4:11). It is the city of Jesse and of his son, David, who was chosen to be king of the twelve tribes of Israel. Matthew 2:5-6 shows how this text came to be interpreted.
too small to be among the clans of Judah, From you shall come forth for me one who is to be ruler in Israel;
The Messiah will be a “ruler”.
Whose origin is from of old, from ancient times.
The Messiah has His origin from the formation of the world.
2 (Therefore the Lord will give them up, until the time when she who is to give birth The messianic king’s mother.
has borne, And the rest of his brethren shall return to the children of Israel.) 3 He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God;
The king shall shepherd his flock as God’s representative.
And they shall remain, for now his greatness shall reach to the ends of the earth; 4 he shall be peace.
Not bring, but be shalom.
2nd Reading - Hebrews 10:5-10
The sacrifices by the priest in the temple did not restore the people and bring them into oneness with God. Rather, it is the perfect offering of Christ that restores us. Jesus came to do the will of God perfectly. In that perfect obedience and in His suffering and death, He overcame the power of evil that separates us from God. Though we still fall into evil, we now have a bridge back to God. Verses 5 through 7 are drawn from Psalm 40:6-8 (Psalm 40:7-9 in the New American Bible). David prefigures Christ’s sacrifice. The Psalm is now seen from the perspective of Christ.
5 For this reason, when he came into the world, he said: “Sacrifice and offering you did not desire,
The requirement for these have their origin in the golden calf. Up until that time, it was not necessary to kill an animal (thus demonstrating rejection of the Egyptian gods) in order to approach God.
but a body you prepared for me;
Jesus became man so that His body would constitute the perfect sacrifice. This is the Greek (Septuagint) translation of Psalm 40:6 the Hebrew reads “ears you have dug for me” (to hear and obey God’s will).
6 holocausts and sin offerings you took no delight in.
Along with the preceding sacrifices and offerings this covers the four main types of sacrifices: peace offerings (sacrifices), cereal offerings (offerings), holocausts (burnt offerings), and sin offerings.
7 Then I said, ‘As is written of me in the scroll, Behold, I come to do your will, O
God.’”
When applying this to Jesus, read “covenant” for “will”. He became the covenant meal which binds us together.
8 First he says, “Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in.” These are offered according to the law.
As a result of the golden calf, the Levitical laws
9 Then he says, “Behold, I come to do your will.”
A better translation is “covenant”.
He takes away the first to establish the second.
The Levitical law of the Sinai covenant has been taken away to establish the new covenant.
10 By this “will,” we have been consecrated through the offering of the body of Jesus
Christ
A better translation of “will” is “new covenant”. The Old Testament sin offering of the High Priest was offered annually on the Day of Atonement to consecrate (sanctify) the Holy places for another year through repudiation of the golden calf.
once for all.
Jesus died once and continues to make His offering in our behalf in heaven (Revelation 5:6). No longer is heaven closed to us but it is open for us to approach God directly. No longer are animal sacrifices required but instead we are called to present ourselves as living sacrifices (Romans 12:1). In the Mass we join into the heavenly presentation by re-presenting that sacrifice here on earth and joining it with the offering of ourselves – as the Eucharistic prayer says “Lift up your hearts. We lift them up to the Lord”.
Gospel - Luke 1:39-45
On the Sunday before Christmas we prepare to celebrate the birth of Jesus by noting the coming birth of His forerunner, John the Baptist. In this pre-birth story, Mary visits Elizabeth (the visitation).
39 During those days Mary set out and traveled to the hill country in haste to a town of Judah,
This is not necessarily a demonstration of Mary’s charity and social concern. The theological meaning is that both mothers-to-be praise the God who is active in their lives and this allows Elizabeth’s child to be presented as the “precursor” of Mary’s child.
40 where she entered the house of Zechariah and greeted Elizabeth. 41 When
Elizabeth heard Mary’s greeting, the infant leaped in her womb,
The wrestling of Esau and Jacob in Rebekah’s womb (Genesis 25:22) presents a parallel to the leaping of John: such activity is a foreshadowing of future relationships. The context makes clear that by leaping, John recognizes his Lord, Jesus. There is a very significant parallel here between King David and John the Baptist; David brought the Ark of the Covenant to “a town in Judea” and he also danced (leaped) before it. John is leaping before the ark of the New Covenant. One interpreter even suggests that John is prostrating himself before Jesus.
and Elizabeth, filled with the holy Spirit, 42 cried out in a loud voice and said,
In words recalling Jael’s (Judges 5:24) and Judith’s (Judith 13:18) liberation of their people, Elizabeth praises Mary, whose contribution to liberation is the birth of the bringer of peace. Through the gift of the Holy Spirit Elizabeth is empowered to interpret the leaping of John. A 6-month old fetus has recognized a 4-day old zygote (to use the medical terms used today to avoid saying “baby”) – who says life doesn’t begin at conception!
“Most blessed are you among women, and blessed is the fruit of your womb. 43 And how does this happen to me, that the mother of my Lord should come to me?
John has leapt in Elizabeth’s womb because Mary is the ark carrying their Lord. “Lord” and “God” are used interchangeably by Elizabeth and Zechariah (and the Gospel writers) so that Elizabeth is really declaring that Mary is “Mother of God”; a title bestowed upon her by the Council of Ephesus in A.D. 431).
44 For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
John’s joy is the appropriate response to God’s fulfillment of promise in Jesus.
45 Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
Mary, as model believer, is praised for her trust in the fidelity of God. She has done God’s will through her fiat. It is significant to note that Elizabeth, although older and bearing the child for which she had prayed a very long time, shows no animosity toward Mary and her child; readily submitting to the fact that her (Elizabeth’s) child will be of lesser stature than Mary’s. This must truly be the work of the Holy Spirit who has filled Elizabeth.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
Anticipation and preparedness are the watchwords for Advent. Anticipation of the celebration of the birth of our Lord some 2000 years ago and the festivities, gifts, parties and family get-togethers which accompany that celebration. Preparedness because we are reminded that Jesus will come at the end of the world (the parousia) and all will be judged – not just on whether they believed or not, but how they have lived out their belief. Are the end times near? No one knows but the Father. We must always be ready because our personal parousia can come at any time.
1st Reading - Micah 5:1-4a
Micah is the last of the four prophets of the 8th century B.C. (the other three are Isaiah, Hosea and Jonah). The name means “who is like God” and the English equivalent is “Michael”. His preaching is concerned with sin and punishment, not with political or cultic matters. He is preoccupied with social justice and does not fear princes, prophets, or priests. Micah is concerned with the people’s rejection of God. Sin is the reason for the coming punishment.
In today’s reading we hear words of hope that focus on one who is to be born in Bethlehem and who will bring in the day of peace when all nations will look to Jerusalem.
[Thus says the LORD] 5:1 But you, Bethlehem-Ephrathah
Probably the same place, Bethlehem (see Ruth 4:11). It is the city of Jesse and of his son, David, who was chosen to be king of the twelve tribes of Israel. Matthew 2:5-6 shows how this text came to be interpreted.
too small to be among the clans of Judah, From you shall come forth for me one who is to be ruler in Israel;
The Messiah will be a “ruler”.
Whose origin is from of old, from ancient times.
The Messiah has His origin from the formation of the world.
2 (Therefore the Lord will give them up, until the time when she who is to give birth The messianic king’s mother.
has borne, And the rest of his brethren shall return to the children of Israel.) 3 He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God;
The king shall shepherd his flock as God’s representative.
And they shall remain, for now his greatness shall reach to the ends of the earth; 4 he shall be peace.
Not bring, but be shalom.
2nd Reading - Hebrews 10:5-10
The sacrifices by the priest in the temple did not restore the people and bring them into oneness with God. Rather, it is the perfect offering of Christ that restores us. Jesus came to do the will of God perfectly. In that perfect obedience and in His suffering and death, He overcame the power of evil that separates us from God. Though we still fall into evil, we now have a bridge back to God. Verses 5 through 7 are drawn from Psalm 40:6-8 (Psalm 40:7-9 in the New American Bible). David prefigures Christ’s sacrifice. The Psalm is now seen from the perspective of Christ.
5 For this reason, when he came into the world, he said: “Sacrifice and offering you did not desire,
The requirement for these have their origin in the golden calf. Up until that time, it was not necessary to kill an animal (thus demonstrating rejection of the Egyptian gods) in order to approach God.
but a body you prepared for me;
Jesus became man so that His body would constitute the perfect sacrifice. This is the Greek (Septuagint) translation of Psalm 40:6 the Hebrew reads “ears you have dug for me” (to hear and obey God’s will).
6 holocausts and sin offerings you took no delight in.
Along with the preceding sacrifices and offerings this covers the four main types of sacrifices: peace offerings (sacrifices), cereal offerings (offerings), holocausts (burnt offerings), and sin offerings.
7 Then I said, ‘As is written of me in the scroll, Behold, I come to do your will, O
God.’”
When applying this to Jesus, read “covenant” for “will”. He became the covenant meal which binds us together.
8 First he says, “Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in.” These are offered according to the law.
As a result of the golden calf, the Levitical laws
9 Then he says, “Behold, I come to do your will.”
A better translation is “covenant”.
He takes away the first to establish the second.
The Levitical law of the Sinai covenant has been taken away to establish the new covenant.
10 By this “will,” we have been consecrated through the offering of the body of Jesus
Christ
A better translation of “will” is “new covenant”. The Old Testament sin offering of the High Priest was offered annually on the Day of Atonement to consecrate (sanctify) the Holy places for another year through repudiation of the golden calf.
once for all.
Jesus died once and continues to make His offering in our behalf in heaven (Revelation 5:6). No longer is heaven closed to us but it is open for us to approach God directly. No longer are animal sacrifices required but instead we are called to present ourselves as living sacrifices (Romans 12:1). In the Mass we join into the heavenly presentation by re-presenting that sacrifice here on earth and joining it with the offering of ourselves – as the Eucharistic prayer says “Lift up your hearts. We lift them up to the Lord”.
Gospel - Luke 1:39-45
On the Sunday before Christmas we prepare to celebrate the birth of Jesus by noting the coming birth of His forerunner, John the Baptist. In this pre-birth story, Mary visits Elizabeth (the visitation).
39 During those days Mary set out and traveled to the hill country in haste to a town of Judah,
This is not necessarily a demonstration of Mary’s charity and social concern. The theological meaning is that both mothers-to-be praise the God who is active in their lives and this allows Elizabeth’s child to be presented as the “precursor” of Mary’s child.
40 where she entered the house of Zechariah and greeted Elizabeth. 41 When
Elizabeth heard Mary’s greeting, the infant leaped in her womb,
The wrestling of Esau and Jacob in Rebekah’s womb (Genesis 25:22) presents a parallel to the leaping of John: such activity is a foreshadowing of future relationships. The context makes clear that by leaping, John recognizes his Lord, Jesus. There is a very significant parallel here between King David and John the Baptist; David brought the Ark of the Covenant to “a town in Judea” and he also danced (leaped) before it. John is leaping before the ark of the New Covenant. One interpreter even suggests that John is prostrating himself before Jesus.
and Elizabeth, filled with the holy Spirit, 42 cried out in a loud voice and said,
In words recalling Jael’s (Judges 5:24) and Judith’s (Judith 13:18) liberation of their people, Elizabeth praises Mary, whose contribution to liberation is the birth of the bringer of peace. Through the gift of the Holy Spirit Elizabeth is empowered to interpret the leaping of John. A 6-month old fetus has recognized a 4-day old zygote (to use the medical terms used today to avoid saying “baby”) – who says life doesn’t begin at conception!
“Most blessed are you among women, and blessed is the fruit of your womb. 43 And how does this happen to me, that the mother of my Lord should come to me?
John has leapt in Elizabeth’s womb because Mary is the ark carrying their Lord. “Lord” and “God” are used interchangeably by Elizabeth and Zechariah (and the Gospel writers) so that Elizabeth is really declaring that Mary is “Mother of God”; a title bestowed upon her by the Council of Ephesus in A.D. 431).
44 For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
John’s joy is the appropriate response to God’s fulfillment of promise in Jesus.
45 Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
Mary, as model believer, is praised for her trust in the fidelity of God. She has done God’s will through her fiat. It is significant to note that Elizabeth, although older and bearing the child for which she had prayed a very long time, shows no animosity toward Mary and her child; readily submitting to the fact that her (Elizabeth’s) child will be of lesser stature than Mary’s. This must truly be the work of the Holy Spirit who has filled Elizabeth.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
FOURTH SUNDAY OF ADVENT
SUNDAY, DECEMBER 23, LUKE 1:39-45
(Micah 5:1-4a; Psalm 80; Hebrews 10:5-10)
SUNDAY, DECEMBER 23, LUKE 1:39-45
(Micah 5:1-4a; Psalm 80; Hebrews 10:5-10)
KEY VERSE: "Blessed are you who believed that what was spoken to you by the Lord would be fulfilled" (v. 45).
TO KNOW: Mary was God's obedient servant who responded to the Divine call in her life. She was accorded the greatest honor and privilege given to a Jewish woman, that of being the mother of the long-awaited Messiah. When the angel Gabriel announced that her aged kinswoman Elizabeth was also pregnant, Mary hastened to travel the four day journey to the hill country of Judah, traditionally Ain Karim. When Elizabeth heard Mary's greeting, the babe in her womb leaped for joy, just as King David danced with exultation before the Ark of the Covenant was brought to Jerusalem (2 Sam 6:9, 14). Elizabeth's wonderment echoed David's joy: "How can the ark of the Lord come to me?" Mary was the Arc of the New Covenant, the tabernacle of her divine son in her womb. Elizabeth proclaimed that Mary was blessed because of her trust that the Lord's words to her would be fulfilled.
TO LOVE: As you light the fourth candle of the Advent wreath, pray that you can be a bearer of Christ to the world.
TO SERVE: Mary, my mother, help me to serve the Lord with joyful obedience.
Today's O
Antiphon is "O Emanuel" (God-with-us). With this last antiphon our
expectation finds joy in the certainty of fulfillment. We call Jesus by
one of the most personal and intimate of his titles, Emmanuel. We recall
that in his birth from the Virgin Mary God takes on our very flesh and human
nature - God who is with us.
O come, o come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here,
Until the Son of God appear.
O come, o come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here,
Until the Son of God appear.
Sunday 23 December 2018
Week IV
Psalter. 4th Sunday of Advent.
Micah 5:1-4. Psalm 79(80):2-3, 15-16, 18-19. Hebrews 10:5-10. Luke 1:39-44.
Lord, make us turn to you; let us see your face and we shall be saved – Psalm 79(80):2-3, 15-16, 18-19.
Micah 5:1-4. Psalm 79(80):2-3, 15-16, 18-19. Hebrews 10:5-10. Luke 1:39-44.
Lord, make us turn to you; let us see your face and we shall be saved – Psalm 79(80):2-3, 15-16, 18-19.
‘Blessed
is she who believed that there would be a fulfilment of what was spoken to her
by the Lord.’
Was Mary
running from something or to something? When she arrived she was greeted with
the warmth of family love; and through her cousin’s wisdom and spiritual
insight, she received another blessing. The goodness of what is happening is
confirmed. Mary’s experience is a powerful reminder that God comes to us
wherever we are. We might try, but we cannot run away from God, or our life’s
experiences. God is constantly present, drawing us in and offering us fullness
of life. May we listen intently for the voice of God as we await the birth of
Jesus.
Saint John of Kanty
Saint of the Day for December 23
(June 24, 1390 – December 24, 1473)
 |
| Tomb of Saint John Cantius | Krakow, Poland | flickr |
Saint John of Kanty’s Story
John was a country lad who made good in the big city and the big
university of Kraków, Poland. After brilliant studies he was ordained a priest
and became a professor of theology. The inevitable opposition which saints
encounter led to his being ousted by rivals and sent to be a parish priest at
Olkusz. An extremely humble man, he did his best, but his best was not to the
liking of his parishioners. Besides, he was afraid of the responsibilities of
his position. But in the end he won his people’s hearts. After some time he
returned to Kraków and taught Scripture for the remainder of his life.
John was a serious man, and humble, but known to all the poor of
Kraków for his kindness. His goods and his money were always at their disposal,
and time and again they took advantage of him. He kept only the money and
clothes absolutely needed to support himself. He slept little, ate sparingly,
and took no meat. He made a pilgrimage to Jerusalem, hoping to be martyred by
the Turks. Later John made four subsequent pilgrimages to Rome, carrying his
luggage on his back. When he was warned to look after his health, he was quick
to point out that, for all their austerity, the fathers of the desert lived
remarkably long lives.
Reflection
John of Kanty is a typical saint: He was kind, humble, and
generous, he suffered opposition and led an austere, penitential life. Most
Christians in an affluent society can understand all the ingredients except the
last: Anything more than mild self-discipline seems reserved for athletes and
ballet dancers. Christmas at least is a good time to reject self-indulgence.
LECTIO DIVINA: 4TH SUNDAY OF ADVENT (C)
Lectio Divina:
Sunday, December 23, 2018
Mary’s visit to Elisabeth
God reveals himself in the simplest things
Luke 1:39-45
God reveals himself in the simplest things
Luke 1:39-45
1. OPENING PRAYER
Lord Jesus, send Your Spirit to help us to read the Scriptures
with the same mind that You read them to the disciples on the way to Emmaus. In
the light of the Word, written in the bible, You helped them to discover the
presence of God in the disturbing events of Your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create silence within us 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 on the way to 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 the Father to us and sent us Your Spirit. Amen.
Create silence within us 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 on the way to 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 the Father to us and sent us Your Spirit. Amen.
2. READING
a) A key to the reading:
Today’s Gospel describes Mary’s visit to her cousin Elizabeth.
They knew each other. They were related. But during the meeting, they discover
in each other a mystery that they did not yet know and that fills them with
great joy. How often does it happen that we meet people whom we know, but who
surprise us by their wisdom and by their witness of the faith! It is thus that
God reveals Himself and allows us to know the mystery of His presence in our
lives.
The text of this Gospel of the fourth Sunday of Advent does not include Mary’s canticle (Lk 1:46-56) and barely describes Mary’s visit with Elizabeth (Lk 1:39-45). In this brief commentary we take the liberty of including Mary’s canticle, because it helps us better understand the meaning of the two women’s experience at the moment of this visit. The canticle reveals that what Mary experienced when Elizabeth greeted her helps her perceive the presence of God’s mystery not just in the person of Elizabeth, but also in her own life and in the history of her people.
As you read the text, try to pay attention to the following: “What gestures, words and comparisons made by Mary and Elizabeth express the discovery of God’s presence in their lives?”
The text of this Gospel of the fourth Sunday of Advent does not include Mary’s canticle (Lk 1:46-56) and barely describes Mary’s visit with Elizabeth (Lk 1:39-45). In this brief commentary we take the liberty of including Mary’s canticle, because it helps us better understand the meaning of the two women’s experience at the moment of this visit. The canticle reveals that what Mary experienced when Elizabeth greeted her helps her perceive the presence of God’s mystery not just in the person of Elizabeth, but also in her own life and in the history of her people.
As you read the text, try to pay attention to the following: “What gestures, words and comparisons made by Mary and Elizabeth express the discovery of God’s presence in their lives?”
b) A division of the text to help with the reading:
Luke 1:39-40: Mary leaves home to visit her cousin
Elisabeth
Luke 1:41: When Elisabeth hears Mary’s greeting, she experiences God’s presence
Luke 1:42-44: Elisabeth greets Mary
Luke 1:45: Elisabeth praises Mary
Luke 1:46-56: The Magnificat (Mary’s canticle)
Luke 1:41: When Elisabeth hears Mary’s greeting, she experiences God’s presence
Luke 1:42-44: Elisabeth greets Mary
Luke 1:45: Elisabeth praises Mary
Luke 1:46-56: The Magnificat (Mary’s canticle)
c) Text:
Mary set out and traveled to the hill country in haste to a town
of Judah, where she entered the house of Zechariah and greeted Elizabeth. When
Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth,
filled with the Holy Spirit, cried out in a loud voice and
said, "Blessed are you among women, and blessed is the fruit of your
womb. And how does this happen to me, that the mother of my Lord should come to
me? For at the moment the sound of your greeting reached my ears, the infant in
my womb leaped for joy. Blessed are you who believed that what was spoken to
you by the Lord would be fulfilled."
Canticle of Mary (Luke 1:46-56):
And Mary said: "My soul proclaims the greatness of the
Lord; my spirit rejoices in God my savior. For he has looked upon his
handmaid's lowliness; behold, from now on will all ages call me blessed. The
Mighty One has done great things for me, and holy is his name. His mercy is
from age to age to those who fear him. He has shown might with his arm,
dispersed the arrogant of mind and heart. He has thrown down the rulers from
their thrones but lifted up the lowly. The hungry he has filled with good
things; the rich he has sent away empty. He has helped Israel his servant,
remembering his mercy, according to his promise to our fathers, to Abraham and
to his descendants forever." Mary remained with her about three months and
then returned to her home.
3. A MOMENT OF PRAYERFUL SILENCE
that the Word of God may penetrate and enlighten our life.
4. SOME QUESTIONS
to help us in our personal reflection.
a) What pleased or touched you most in this text? Why?
b) What gestures, words and comparisons express Elizabeth’s discovery of the presence of God in her life and in Mary’s?
c) With what gestures, words and comparisons does Mary express her discovery of God’s presence in her life, in Elizabeth’s, and in her people’s history?
d) What is the source of the joy of both women?
e) What symbol from the Old Testament is recalled and realized in the description of this visit?
f) Where and how does the joy of God’s presence occur in my life and in the life of my family and community?
b) What gestures, words and comparisons express Elizabeth’s discovery of the presence of God in her life and in Mary’s?
c) With what gestures, words and comparisons does Mary express her discovery of God’s presence in her life, in Elizabeth’s, and in her people’s history?
d) What is the source of the joy of both women?
e) What symbol from the Old Testament is recalled and realized in the description of this visit?
f) Where and how does the joy of God’s presence occur in my life and in the life of my family and community?
5. FOR THOSE WHO WISH TO GO DEEPER INTO THE THEME
a) Yesterday’s and today’s contexts:
In Matthew’s Gospel, Jesus’ childhood is centered on the figure
of Joseph, Jesus’ putative father. It is through “Joseph the husband of Mary”
(Mt 1:16), that Jesus becomes David’s descendant, able to fulfill the promises
made to David. On the other hand, in Luke’s Gospel Jesus’ childhood is centered
on the person of Mary, “the betrothed of Joseph” (Lk 1:27). Luke does not say
much about Mary, but what he does say is very deep and important. He presents
Mary as model of life for Christian communities. The key to seeing Mary in this
light is what Jesus says to His mother: “More blessed still are those who hear
the word of God and keep it” (Lk 11:28). In the way Mary relates to the Word of
God, Luke sees the best way for the communities to relate to the Word of God:
hear it, incarnate it, deepen it, ponder it, give birth to it and make it grow,
allow oneself to overwhelmed by it even when one does not understand it or when
it brings pain. This is the background to chapters 1 and 2 of Luke’s Gospel
when they speak of Mary, Jesus’ mother. When Luke speaks of Mary, he is thinking
of the Christian communities of his time that lived spread out in the cities of
the Roman Empire. Mary is the model of the faithful community. And, faithful to
this biblical tradition, the last chapter of “Lumen Gentium” of Vatican II that
speaks of the Church presents Mary as model of the Church.
Mary’s visit to Elizabeth shows another aspect typical of Luke. All the words, actions, and, above all, the canticle of Mary are one grand celebration of praise. It is like the description of a solemn liturgy.
In this way, Luke creates a double atmosphere: the prayerful atmosphere in which Jesus is born and bred in Palestine, and the liturgical and celebratory atmosphere within which Christian communities live their faith. He teaches the transformation of a visit by God into service of the brothers and sisters.
Mary’s visit to Elizabeth shows another aspect typical of Luke. All the words, actions, and, above all, the canticle of Mary are one grand celebration of praise. It is like the description of a solemn liturgy.
In this way, Luke creates a double atmosphere: the prayerful atmosphere in which Jesus is born and bred in Palestine, and the liturgical and celebratory atmosphere within which Christian communities live their faith. He teaches the transformation of a visit by God into service of the brothers and sisters.
b) A commentary on the text:
Luke 1:39-40: Mary’s visit with Elizabeth.
Luke stresses Mary’s haste in responding to the demands of the Word of God. The angel informs her that Elizabeth is pregnant, and immediately Mary begins her journey to see what the angel had told her. She leaves home to help someone who needs help. It is more than 100 kilometers from Nazareth to the mountains of Judea. There were no coaches, no trains. Mary hears the Word and puts it into practice in the most efficient way.
Luke stresses Mary’s haste in responding to the demands of the Word of God. The angel informs her that Elizabeth is pregnant, and immediately Mary begins her journey to see what the angel had told her. She leaves home to help someone who needs help. It is more than 100 kilometers from Nazareth to the mountains of Judea. There were no coaches, no trains. Mary hears the Word and puts it into practice in the most efficient way.
Luke 1:41-44: Elizabeth’s greeting.
Elizabeth represents the Old Testament, which is coming to an end; Mary represents the New, about to begin. The Old Testament greets the New with gratitude and confidence, recognizing God’s free gift, which is given to realize and fulfill the expectation of the people. In the meeting of the two women, the gift of the Spirit manifests itself and causes the child in Elizabeth’s womb to rejoice.
God’s Good News reveals His presence in one of nature’s most common events, two women who visit together to help each other. Visit, joy, pregnancy, sons, mutual help, house, family: Luke wants the communities (and us) to see and discover the presence of the Kingdom in these things.
To this day, Elizabeth’s words are part of the best known and most recited Psalm in the whole world, the Hail Mary.
Elizabeth represents the Old Testament, which is coming to an end; Mary represents the New, about to begin. The Old Testament greets the New with gratitude and confidence, recognizing God’s free gift, which is given to realize and fulfill the expectation of the people. In the meeting of the two women, the gift of the Spirit manifests itself and causes the child in Elizabeth’s womb to rejoice.
God’s Good News reveals His presence in one of nature’s most common events, two women who visit together to help each other. Visit, joy, pregnancy, sons, mutual help, house, family: Luke wants the communities (and us) to see and discover the presence of the Kingdom in these things.
To this day, Elizabeth’s words are part of the best known and most recited Psalm in the whole world, the Hail Mary.
Luke 1:45: Elizabeth praises Mary.
"Blessed is she who has believed in the fulfillment of the word of the Lord". This is Luke’s message to the communities: belief in the Word of God that has the power to bring to pass what it says. It is the Word that creates. It gives birth to new life in the womb of a virgin, in the womb of the poor and abandoned people who welcome it with faith. Elizabeth’s praise of Mary is brought to completion when Jesus praises His mother: “Blessed are those who hear the Word of God and keep it” (Lk 11:28).
"Blessed is she who has believed in the fulfillment of the word of the Lord". This is Luke’s message to the communities: belief in the Word of God that has the power to bring to pass what it says. It is the Word that creates. It gives birth to new life in the womb of a virgin, in the womb of the poor and abandoned people who welcome it with faith. Elizabeth’s praise of Mary is brought to completion when Jesus praises His mother: “Blessed are those who hear the Word of God and keep it” (Lk 11:28).
Luke 1:46-56: Mary’s canticle.
It is most probable that this canticle was known and sung by the Christian communities. It teaches how one must pray and sing. It is also a kind of measure that reveals the level of the knowledge of the communities in Greece for whom Luke was writing his Gospel. To this day, it is possible to evaluate the level of awareness of communities from the canticles that we hear and sing there.
It is most probable that this canticle was known and sung by the Christian communities. It teaches how one must pray and sing. It is also a kind of measure that reveals the level of the knowledge of the communities in Greece for whom Luke was writing his Gospel. To this day, it is possible to evaluate the level of awareness of communities from the canticles that we hear and sing there.
Luke 1:46-50:
Mary begins by proclaiming the change that has taken place in her life under the loving gaze of God who is most merciful. Thus she sings joyfully, "My soul proclaims the greatness of the Lord and my spirit rejoices in God my Savior, because He has looked upon the lowliness of His servant. Yes, from now on all generations will call me blessed for the Almighty has done great things for me. Holy is His name, and His faithful love extends age after age to those who fear him.” In order to understand the meaning of these very well known words, we need to remember that this is a very young girl, perhaps 15 or 16 years old, poor, from a remote village in Palestine, on the periphery of the world, but one who clearly knows her situation and mission, both hers and her people’s. Mary imitates the canticle of Anna, mother of the prophet Samuel (1Sam 2:1-10).
Mary begins by proclaiming the change that has taken place in her life under the loving gaze of God who is most merciful. Thus she sings joyfully, "My soul proclaims the greatness of the Lord and my spirit rejoices in God my Savior, because He has looked upon the lowliness of His servant. Yes, from now on all generations will call me blessed for the Almighty has done great things for me. Holy is His name, and His faithful love extends age after age to those who fear him.” In order to understand the meaning of these very well known words, we need to remember that this is a very young girl, perhaps 15 or 16 years old, poor, from a remote village in Palestine, on the periphery of the world, but one who clearly knows her situation and mission, both hers and her people’s. Mary imitates the canticle of Anna, mother of the prophet Samuel (1Sam 2:1-10).
Luke 1:51-53:
Then Mary sings of Yahweh’s fidelity towards His people and proclaims the change that the power of God’s arm was accomplishing in favor of the poor and hungry. The expression “the arm of God” recalls the liberation of the Exodus. This change takes place by the grace of the saving power of Yahweh: He has routed the arrogant of heart (1:51), He has pulled down princes from their thrones and raised high the lowly (1:52), He has filled the starving with good things and sent the rich away empty (1:53). Here we see the level of awareness of the poor in Jesus’ time and in the time of Luke’s communities, who sang this canticle and probably knew it by heart. It is worthwhile comparing this canticle with the canticles that today’s communities sing in church. Do we have the political and social awareness that we find in Mary’s canticle? In the 1970’s, at the time of the military dictatorships in Latin America, for the military Easter celebrations this canticle was censored because it was considered subversive. To this day, Mary’s awareness, the mother of Jesus, is still discomforting!
Then Mary sings of Yahweh’s fidelity towards His people and proclaims the change that the power of God’s arm was accomplishing in favor of the poor and hungry. The expression “the arm of God” recalls the liberation of the Exodus. This change takes place by the grace of the saving power of Yahweh: He has routed the arrogant of heart (1:51), He has pulled down princes from their thrones and raised high the lowly (1:52), He has filled the starving with good things and sent the rich away empty (1:53). Here we see the level of awareness of the poor in Jesus’ time and in the time of Luke’s communities, who sang this canticle and probably knew it by heart. It is worthwhile comparing this canticle with the canticles that today’s communities sing in church. Do we have the political and social awareness that we find in Mary’s canticle? In the 1970’s, at the time of the military dictatorships in Latin America, for the military Easter celebrations this canticle was censored because it was considered subversive. To this day, Mary’s awareness, the mother of Jesus, is still discomforting!
Luke 1:54-55:
Finally the canticle reminds us that all this is an expression of God’s mercy towards His people and of His fidelity to the promises made to Abraham. The Good News is not a reward for the observance of the Law, but an expression of the goodness and fidelity of God to His promises. This is what Paul taught in his letters to the Galatians and to the Romans.
Finally the canticle reminds us that all this is an expression of God’s mercy towards His people and of His fidelity to the promises made to Abraham. The Good News is not a reward for the observance of the Law, but an expression of the goodness and fidelity of God to His promises. This is what Paul taught in his letters to the Galatians and to the Romans.
c) Further information:
Luke 1-2: the end of the Old Testament and the beginning of the
New Testament
In the first two chapters of Luke, everything revolves around
the birth of two persons: John and Jesus. These two chapters give us a
pleasurable taste of Luke’s Gospel. Their tone is that of praise and gentleness.
From beginning to end, the mercy of God is praised and sung, a mercy that
finally breaks out to fulfill its promises. These promises are fulfilled in
favor of the poor, the anawim, of those who know how to wait for
their fulfillment: Elizabeth, Zachary, Mary, Joseph, Simeon, Anna, the
shepherds and the three magi.
The first two chapters of Luke’s Gospel are well known but only superficially. Luke writes in imitation of the Old Testament scriptures. It is as though the first two chapters of his Gospel were the last of the Old Testament, thus opening the way for the coming of the New. These two chapters are the threshold between the Old and New Testaments. Luke wishes to show to Theophilus that the prophecies are being fulfilled. Jesus fulfills the Old and begins the New.
These two chapters of Luke’s Gospel are not history in our present day understanding of history. They act much more like a mirror where those for whom the Gospel is written, the Christians converted from paganism, discover that Jesus came to fulfill the prophecies of the Old Testament and to respond to the deepest aspirations of the human heart. They also symbolize what was happening in their communities in Luke’s time. The communities originating from paganism will be born from converted Jews. But they will be different. The New does not completely correspond to what the Old imagined and hoped for. It was a "sign of contradiction" (Lk 2:34), caused tensions and was a source of much pain. In Mary’s attitude, Luke presents a model of how to react and persevere in the New.
The first two chapters of Luke’s Gospel are well known but only superficially. Luke writes in imitation of the Old Testament scriptures. It is as though the first two chapters of his Gospel were the last of the Old Testament, thus opening the way for the coming of the New. These two chapters are the threshold between the Old and New Testaments. Luke wishes to show to Theophilus that the prophecies are being fulfilled. Jesus fulfills the Old and begins the New.
These two chapters of Luke’s Gospel are not history in our present day understanding of history. They act much more like a mirror where those for whom the Gospel is written, the Christians converted from paganism, discover that Jesus came to fulfill the prophecies of the Old Testament and to respond to the deepest aspirations of the human heart. They also symbolize what was happening in their communities in Luke’s time. The communities originating from paganism will be born from converted Jews. But they will be different. The New does not completely correspond to what the Old imagined and hoped for. It was a "sign of contradiction" (Lk 2:34), caused tensions and was a source of much pain. In Mary’s attitude, Luke presents a model of how to react and persevere in the New.
6. PRAYING PSALM 27 (26)
The Lord is my light, whom shall I fear?
Yahweh is my light and my salvation,
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
When the wicked advance against me to eat me up,
they, my opponents, my enemies,
are the ones who stumble and fall.
they, my opponents, my enemies,
are the ones who stumble and fall.
Though an army pitch camp against me,
my heart will not fear;
though war break out against me,
my trust will never be shaken.
my heart will not fear;
though war break out against me,
my trust will never be shaken.
One thing I ask of Yahweh, one thing I seek:
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out His temple.
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out His temple.
For He hides me under His roof on the day of evil.
He folds me in the recesses of His tent,
sets me high on a rock.
He folds me in the recesses of His tent,
sets me high on a rock.
Now my head is held high above the enemies who surround
me;
in His tent I will offer sacrifices of acclaim.
I will sing, I will make music for Yahweh.
in His tent I will offer sacrifices of acclaim.
I will sing, I will make music for Yahweh.
Yahweh,
hear my voice as I cry,
pity me, answer me!
hear my voice as I cry,
pity me, answer me!
Of you my heart has said,
“Seek His face!”
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside Your servant in anger;
without You I am helpless.
Never leave me.
Never forsake me,
God, my Savior.
“Seek His face!”
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside Your servant in anger;
without You I am helpless.
Never leave me.
Never forsake me,
God, my Savior.
Though my father and mother forsake me,
Yahweh will gather me up.
Yahweh will gather me up.
Yahweh, teach me Your way,
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
-- false witnesses have risen against me,
and are breathing out violence.
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
-- false witnesses have risen against me,
and are breathing out violence.
This I believe:
I shall see the goodness of Yahweh,
in the land of the living.
I shall see the goodness of Yahweh,
in the land of the living.
Put your hope in Yahweh,
be strong,
let your heart be bold,
put your hope in Yahweh.
be strong,
let your heart be bold,
put your hope in Yahweh.
7. FINAL PRAYER
Lord Jesus, we thank You 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.
Không có nhận xét nào:
Đăng nhận xét