First Sunday of Advent
Lectionary: 1
Lectionary: 1
This is what Isaiah, son of Amoz,
saw concerning Judah and Jerusalem.
In days to come,
the mountain of the LORD's house
shall be established as the highest mountain
and raised above the hills.
All nations shall stream toward it;
many peoples shall come and say:
"Come, let us climb the LORD's mountain,
to the house of the God of Jacob,
that he may instruct us in his ways,
and we may walk in his paths."
For from Zion shall go forth instruction,
and the word of the LORD from Jerusalem.
He shall judge between the nations,
and impose terms on many peoples.
They shall beat their swords into plowshares
and their spears into pruning hooks;
one nation shall not raise the sword against another,
nor shall they train for war again.
O house of Jacob, come,
let us walk in the light of the Lord!
saw concerning Judah and Jerusalem.
In days to come,
the mountain of the LORD's house
shall be established as the highest mountain
and raised above the hills.
All nations shall stream toward it;
many peoples shall come and say:
"Come, let us climb the LORD's mountain,
to the house of the God of Jacob,
that he may instruct us in his ways,
and we may walk in his paths."
For from Zion shall go forth instruction,
and the word of the LORD from Jerusalem.
He shall judge between the nations,
and impose terms on many peoples.
They shall beat their swords into plowshares
and their spears into pruning hooks;
one nation shall not raise the sword against another,
nor shall they train for war again.
O house of Jacob, come,
let us walk in the light of the Lord!
Responsorial
PsalmPS 122: 1-2, 3-4, 4-5,
6-7, 8-9
R. Let us
go rejoicing to the house of the Lord.
I rejoiced because they said to me,
"We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.
According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
Pray for the peace of Jerusalem!
May those who love you prosper!
May peace be within your walls,
prosperity in your buildings.
R. Let us go rejoicing to the house of the Lord.
Because of my brothers and friends
I will say, "Peace be within you!"
Because of the house of the LORD, our God,
I will pray for your good.
R. Let us go rejoicing to the house of the Lord.
I rejoiced because they said to me,
"We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.
According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
Pray for the peace of Jerusalem!
May those who love you prosper!
May peace be within your walls,
prosperity in your buildings.
R. Let us go rejoicing to the house of the Lord.
Because of my brothers and friends
I will say, "Peace be within you!"
Because of the house of the LORD, our God,
I will pray for your good.
R. Let us go rejoicing to the house of the Lord.
Reading 2ROM 13:11-14
Brothers and sisters:
You know the time;
it is the hour now for you to awake from sleep.
For our salvation is nearer now than when we first believed;
the night is advanced, the day is at hand.
Let us then throw off the works of darkness
and put on the armor of light;
let us conduct ourselves properly as in the day,
not in orgies and drunkenness,
not in promiscuity and lust,
not in rivalry and jealousy.
But put on the Lord Jesus Christ,
and make no provision for the desires of the flesh.
You know the time;
it is the hour now for you to awake from sleep.
For our salvation is nearer now than when we first believed;
the night is advanced, the day is at hand.
Let us then throw off the works of darkness
and put on the armor of light;
let us conduct ourselves properly as in the day,
not in orgies and drunkenness,
not in promiscuity and lust,
not in rivalry and jealousy.
But put on the Lord Jesus Christ,
and make no provision for the desires of the flesh.
AlleluiaCF. PS 85:8
R. Alleluia,
alleluia.
Show us Lord, your love;
and grant us your salvation.
R. Alleluia, alleluia.
Show us Lord, your love;
and grant us your salvation.
R. Alleluia, alleluia.
GospelMT 24:37-44
Jesus said to his disciples:
"As it was in the days of Noah,
so it will be at the coming of the Son of Man.
In those days before the flood,
they were eating and drinking,
marrying and giving in marriage,
up to the day that Noah entered the ark.
They did not know until the flood came and carried them all away.
So will it be also at the coming of the Son of Man.
Two men will be out in the field;
one will be taken, and one will be left.
Two women will be grinding at the mill;
one will be taken, and one will be left.
Therefore, stay awake!
For you do not know on which day your Lord will come.
Be sure of this: if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come."
"As it was in the days of Noah,
so it will be at the coming of the Son of Man.
In those days before the flood,
they were eating and drinking,
marrying and giving in marriage,
up to the day that Noah entered the ark.
They did not know until the flood came and carried them all away.
So will it be also at the coming of the Son of Man.
Two men will be out in the field;
one will be taken, and one will be left.
Two women will be grinding at the mill;
one will be taken, and one will be left.
Therefore, stay awake!
For you do not know on which day your Lord will come.
Be sure of this: if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come."
Meditation:
Watch
and be ready - the day of the Lord's coming draws near
Why
did Jesus compare "the coming of the Son of Man" with the "days
of Noah" (Matthew 24:37)? Scripture describes both events as a day of
judgment and the separation of the just from the unjust. It is a time when the
Lord of heaven and earth gathers to himself those who are his own. Separation
is an inevitable consequence of the fundamental choices people have made -
whether for God or against God. The fundamental choices we make can either lead
us towards God and his will for us or they can lead us in a direction that is
opposed to God or contrary to his wisdom and plan for our lives and well-being.
The
days of Noah
The Book of Genesis describes why God chose to separate Noah and his family who were faithful to God from those who had utterly rejected God and corrupted the earth with violence and evil:
The Book of Genesis describes why God chose to separate Noah and his family who were faithful to God from those who had utterly rejected God and corrupted the earth with violence and evil:
"The
Lord saw that the wickedness of man was great in the earth, and that every
imagination of the thoughts of his heart was only evil continually"
(Genesis 6:5), "with corruption and violence spreading everywhere"
(Genesis 6:11-12).
Why
did so many perish when the day of judgment came? They were caught completely
unaware and unprepared for the disaster that swept them away. The Lord Jesus
warned his disciples and he issues the same warning to us today - be alert and
be prepared to meet the Lord today and every day - and when he comes again to
judge the living and the dead.
The
ark of refuge
Just as God provided a safe haven and place of refuge for Noah and his family in the ark which spared them from destruction (Genesis 7), the Lord provides for us today a place of refuge in the ark of his people - the body of Christ - who listen to his word and obey his voice. God made a covenant of peace with Noah and his descendants (Genesis 9:8-17). Noah's ark was a prophetic sign and beacon of hope which prefigured the new covenant of everlasting peace which the Lord Jesus would accomplish through his atoning death on the cross, resurrection, and outpouring of the Holy Spirit on his disciples.
Just as God provided a safe haven and place of refuge for Noah and his family in the ark which spared them from destruction (Genesis 7), the Lord provides for us today a place of refuge in the ark of his people - the body of Christ - who listen to his word and obey his voice. God made a covenant of peace with Noah and his descendants (Genesis 9:8-17). Noah's ark was a prophetic sign and beacon of hope which prefigured the new covenant of everlasting peace which the Lord Jesus would accomplish through his atoning death on the cross, resurrection, and outpouring of the Holy Spirit on his disciples.
Jesus
came to fulfill all the promises of God, including the covenant of peace which
God made with Noah. Jesus' first coming was a rescue mission to set us free
from sin and condemnation and to give us new life in his Holy Spirit. Jesus
died for our sins, rose to everlasting life, and is now seated in glory at the
right hand of the Father in heaven. He now reigns over the heavens and the
earth as the exalted Lord of creation. The Lord Jesus promised that he would
return again in glory to complete the work of redemption which he began at his
first coming.
Our
merciful Savior is also our Judge and Vindicator
God fulfills all his promises to us in Jesus, our merciful Savior, who will come again as our Judge and Vindicator. Jesus told his disciples that the Father has given him all authority to execute judgments on the earth "because he is the Son of man" (John 5:27). The "Son of man" is a Messianic title for God's anointed one who will overthrow God's enemies and establish an everlasting kingdom of righteousness and peace. The "Son of man" is described in the Book of Daniel as the one who is given supreme authority to judge and execute justice on the earth (Daniel 7:13-14). Jesus came the first time to lay down his life as the atoning sacrifice for the sin of the world. He promises to return again at the "end of the age" to complete the work of restoration and final judgment. While we do not know the time of his return, we will not mistake it when it happens. It will be apparent to all, both to the followers of the Lord Jesus and to every inhabitant on the earth as well.
God fulfills all his promises to us in Jesus, our merciful Savior, who will come again as our Judge and Vindicator. Jesus told his disciples that the Father has given him all authority to execute judgments on the earth "because he is the Son of man" (John 5:27). The "Son of man" is a Messianic title for God's anointed one who will overthrow God's enemies and establish an everlasting kingdom of righteousness and peace. The "Son of man" is described in the Book of Daniel as the one who is given supreme authority to judge and execute justice on the earth (Daniel 7:13-14). Jesus came the first time to lay down his life as the atoning sacrifice for the sin of the world. He promises to return again at the "end of the age" to complete the work of restoration and final judgment. While we do not know the time of his return, we will not mistake it when it happens. It will be apparent to all, both to the followers of the Lord Jesus and to every inhabitant on the earth as well.
One
is taken away and the other is left
How are we to live our lives now in light of Jesus' promise to return again as our Lord and Judge on the final day of judgment? Jesus gives two striking images to illustrate the urgency of the need to not be caught off guard and unprepared when we are suddenly summoned to appear before the Lord on the day of judgment (Matthew 24:40-41). The first image Jesus used is a description of two men working together in the field - very likely close family members or close co-workers. One is suddenly taken away and the other is left. The image of two women who are working closely together repeats the theme of the sudden rupture and separation
How are we to live our lives now in light of Jesus' promise to return again as our Lord and Judge on the final day of judgment? Jesus gives two striking images to illustrate the urgency of the need to not be caught off guard and unprepared when we are suddenly summoned to appear before the Lord on the day of judgment (Matthew 24:40-41). The first image Jesus used is a description of two men working together in the field - very likely close family members or close co-workers. One is suddenly taken away and the other is left. The image of two women who are working closely together repeats the theme of the sudden rupture and separation
Hilary
of Poitiers (315-367) an early church father, Scripture scholar and writer,
explains the meaning of this short parable.
"Christ
shows that a judgment is coming, since between two people in a field, one is
taken up and one left behind. Between two grinding at the mill, one is chosen
and one rejected. Between two lying in bed, one departs and one remains. This
teaching means that the separation of the faithful from the unfaithful will
consist in one being accepted and the other abandoned. For, like the prophet
says, when the wrath of God rises, the saints will be hidden in God’s chambers
but the faithless will be left exposed to celestial fire. The two in the field
therefore represent the faithful and the unfaithful, both of whom will be
surprised by the day of the Lord in the midst of the world, in the course of
their life’s work. They will be separated, one taken and the other left. It
will be the same for the two grinding at the mill, which represents the work of
the law. For only some of the Jews, like Elijah, believed through the apostles
that they must be justified by faith. One group will be taken up through the
faith that produces good works, and the other group will be abandoned in the
fruitless works of the law, grinding in vain at a mill that will never produce
heavenly food. (commentary ON MATTHEW 26.5)
What
is striking about Jesus' parable is the sudden and unexpected turn of events -
a summons to appear before the Judge to hear his verdict on the day of
reckoning when he acts to separate the just from the unjust. All who had faith
in Jesus Christ receive the just reward of everlasting joy and friendship in
his kingdom of righteousness and peace.
The
thief in the night
Jesus' second story of the thief in the night (Matthew 24:43-44) brings home the necessity for constant watchfulness and being on guard to avert the danger of plunder and destruction, especially under the cover of darkness and secrecy! While no thief would announce his intention in advance, nor the time when he would strike, lack of vigilance would nonetheless invite disaster for those who do not keep a watchful eye and guard against the thief who would try to break in and steal. Satan tries to rob us of our faith in Jesus Christ and the treasure of the kingdom which Christ has won for us.
Jesus' second story of the thief in the night (Matthew 24:43-44) brings home the necessity for constant watchfulness and being on guard to avert the danger of plunder and destruction, especially under the cover of darkness and secrecy! While no thief would announce his intention in advance, nor the time when he would strike, lack of vigilance would nonetheless invite disaster for those who do not keep a watchful eye and guard against the thief who would try to break in and steal. Satan tries to rob us of our faith in Jesus Christ and the treasure of the kingdom which Christ has won for us.
Advent people - watching with expectant faith and yearning
for Christ's coming
The prophet Isaiah spoke of the Day when the Lord would judge between the nations and establish peace over the earth. In that day the righteous - all peoples who believed in him and who listened to his teaching and instruction - would come to his holy mountain and house to worship him and dwell with him in everlasting peace (Isaiah 2:3-5). The Advent season reminds us that we are living in the time between the first coming and second coming of the Lord Jesus.
The Lord Jesus calls us to be alert and watchful for his coming. He comes to us each and every day and he knocks on the door of our heart and home. Do you listen for his voice and welcome him into your life? Let his word in the Scriptures and the work of the Holy Spirit who dwells in you draw you to a deeper faith, hope, and yearning for his kingdom of righteousness, peace, and joy. Those who wait upon the Lord today and listen to his word will not be disappointed. The Lord will come and bring you to his banquet table to feast with him.
"Lord Jesus, you have captured my heart for you. Make me strong in faith, steadfast in hope, and generous in love that I may seek to please you in all things and bring you glory and praise. Keep me ever watchful for the coming of your kingdom today and every day of my life."
The prophet Isaiah spoke of the Day when the Lord would judge between the nations and establish peace over the earth. In that day the righteous - all peoples who believed in him and who listened to his teaching and instruction - would come to his holy mountain and house to worship him and dwell with him in everlasting peace (Isaiah 2:3-5). The Advent season reminds us that we are living in the time between the first coming and second coming of the Lord Jesus.
The Lord Jesus calls us to be alert and watchful for his coming. He comes to us each and every day and he knocks on the door of our heart and home. Do you listen for his voice and welcome him into your life? Let his word in the Scriptures and the work of the Holy Spirit who dwells in you draw you to a deeper faith, hope, and yearning for his kingdom of righteousness, peace, and joy. Those who wait upon the Lord today and listen to his word will not be disappointed. The Lord will come and bring you to his banquet table to feast with him.
"Lord Jesus, you have captured my heart for you. Make me strong in faith, steadfast in hope, and generous in love that I may seek to please you in all things and bring you glory and praise. Keep me ever watchful for the coming of your kingdom today and every day of my life."
Daily
Quote from the early church fathers: Finding the pearl of great price,
by Origen of Alexandria (185-254 AD)
"All
who listen to the depths of the gospel and live it so completely that none of
it remains veiled from them care very little about whether the end of the world
will come suddenly and all at once or gradually and little by little. Instead,
they bear in mind only that each individual’s end or death will arrive on a day
and hour unknown to him and that upon each one of us 'the day of the Lord will
come like a thief' (1 Thessalonians 5:2). It is important therefore to be
vigilant, whether in the evening (that is, in one's youth) or in the middle of
the night (that is, at human life's darkest hour) or when the cock crows (at
full maturity) or in the morning (when one is well advanced in old age).
"When God the Word comes and brings an end to the progress of this life, he will gather up the one who gave 'no sleep to his eyes nor slumber to his eyelids' (Psalm 132:4) and kept the commandment of the One who said, 'Be vigilant at all times' (Luke 21:36). ...But I know another kind of end for the righteous person who is able to say along with the apostle, 'Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world' (Galatians 6:14). In a certain sense, the end of the world has already come for the person to whom the world is crucified. And to one who is dead to worldly things the day of the Lord has already arrived, for the Son of man comes to the soul of the one who no longer lives for sin or for the world." (excerpt Commentary on Matthew 56)
"When God the Word comes and brings an end to the progress of this life, he will gather up the one who gave 'no sleep to his eyes nor slumber to his eyelids' (Psalm 132:4) and kept the commandment of the One who said, 'Be vigilant at all times' (Luke 21:36). ...But I know another kind of end for the righteous person who is able to say along with the apostle, 'Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world' (Galatians 6:14). In a certain sense, the end of the world has already come for the person to whom the world is crucified. And to one who is dead to worldly things the day of the Lord has already arrived, for the Son of man comes to the soul of the one who no longer lives for sin or for the world." (excerpt Commentary on Matthew 56)
1st Sunday of Advent – Cycle A
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
There is evidence from the mid-4th century on concerning some period of preparation for the Christmas-Epiphany celebration, although length and emphasis varied from place to place. Some regions kept a relatively long Advent (from St. Martin’s feast - November 11); others, a rather brief one. In Rome the season evolved to a four week preparation whose focus was on the joyful celebration of the Lord’s Incarnation. In Gaul there was a longer, heavily penitential season emphasizing the Lord’s glorious advent at the end of time as Lord of history and judge of the universe. Roman practice from the 12th century, codified by the Council of Trent and enhanced by the greatly enriched lectionary of Vatican Council II, combines these different emphases. The violet vestments (with rose as an option on the 3rd Sunday) and the preaching of John the Baptist bespeak the penitential aspect which invites the people to reform. The Gloria is omitted, as during Lent, but for a somewhat different reason, as the official commentary on the revised Calendar notes: “So that on Christmas night the song of the angels may ring out anew in all its freshness.” On the other hand, there is a clear note of joyful expectation: The Alleluia is retained before the Gospel. There has been no mandatory Advent fast since the 1917 Code of Canon Law. The Ambrosian Rite in use throughout the area around Milan, Italy still observes a longer (6-week) Advent while the Eastern Rites in general observe a shorter “pre-feast” period before Christmas.
Advent is a time for looking both backward and forward. We look backward as we prepare to celebrate the historical birth of Jesus of Nazareth at Christmas. Before that birth people longed for the Messiah who would restore Israel to her former power. We identify with that ancient longing for restoration as we await Christ’s coming more fully into our lives and also as we await His Second coming.
With that longing for restoration in mind, we recognize in Advent a time of preparation and anticipation. What we celebrate as having happened in the past points to what we anticipate is coming again. First, we recognize that Christ is born into our lives each day as we open ourselves to His grace and love. These moments of discovering birth in Christ are times when we can stand with the shepherds and hear glad tidings proclaimed. Advent is a season that prepares us to discover new birth happening over and over again for us in and through Christ. We celebrate those birth times at Christmas. Second, we look forward in Advent to the culmination of Christ’s kingdom, when He will return in glory to fulfill the promise of wholeness as all creation responds to His healing presence. In our acclamation during the Eucharistic Prayer, we identify with this longing when we say “Christ has died, Christ is risen, Christ will come again,” or similar words in the other acclamations. Through the Holy Spirit, this new age has already begun, and this too we celebrate.
During the first period of Advent, the readings from the prophet Isaiah continually speak of God’s visitation, consolation and redemption of His people, while the corresponding Gospel selections portray Christ as the fulfillment of the prophetic promises.
1st Reading - Isaiah 2:1-5
Isaiah, the most prolific writer of all the prophets, lived in Jerusalem and prophesied from 742 to 701 B.C. The name Isaiah means “Yahweh is salvation.” A legend in the apocryphal Martyrdom of Isaiah holds that he was martyred by being placed in a hollow log and sawn in half.
Our reading for today talks of Zion in the days to come. This vision of all nations gathering on Mount Zion is found, with few changes, in Micah 4:1-3. It is impossible to say with certainty which of the two books is the original, or whether both authors borrowed from a common source.
1 This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem. 2 In days to come,
Not pointing to a particular event, it simply means “in the future”.
The mountain of the LORD’S house shall be established as the highest mountain and raised above the hills.
The precise location here is the northern part of the eastern hill of Jerusalem, which is the site of the Temple [Mount Moriah (2 Chronicles 3:1)]. Jerusalem was built upon two hills (the eastern and the western). The name Zion was given to the western hill, which is larger and higher than the eastern one. Archaeological exploration and the fact that the only spring which was available to ancient Jerusalem is found on the eastern hill show conclusively that the city was built first on the eastern hill, south of the Temple. It has been suggested that the Biblical Zion means the walled city of the eastern hill and the unwalled extension of the inhabited area on the western hill
All nations shall stream toward it; 3 many peoples shall come and say: “Come, let us climb the LORD’S mountain, to the house of the God of Jacob,
Jacob’s name was changed by God to “Israel” in Genesis 32:28.
That he may instruct us in his ways, and we may walk in his paths.” For from Zion shall go forth instruction, and the word of the LORD from Jerusalem.
Jerusalem becomes the center of instruction (Hebrew: tora) for all nations. The Torah was the way of life revealed by God to His people. The difference between the present and the ideal future is now Yahweh’s Torah is rejected even by Judah, whereas then it will be accepted by all.
4 He shall judge between the nations,
Settle disputes, arbitrate between contending parties.
and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; One nation shall not raise the sword against another, nor shall they train for war again.
The prophets conceive of the messianic age as a time of justice and peace which ensures Judah’s later restoration. In the messianic kingdom the prophets generally see the Lord’s house as the seat of authority and source is clear and certain doctrine; wars of conquest are renounced and Yahweh’s general norms and specific judgments are accepted.
5 O house of Jacob, come, let us walk in the light of the LORD!
Light is vision. The commandments of Yahweh give vision (Psalm 19:9). The light of the eyes is hope (Ezra 9:8). Yahweh is the creator of light (Genesis 1:3-5).
2nd Reading - Romans 13:11-14
Our reading today is an exhortation to the Roman Christians to realize that they are already living in the end times. The two ages have met. ANow these things happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come.” (1 Corinthians 10:11).
11 [Y]ou know the time; it is the hour now
The period of Christian existence is kairos, a time when they are called upon to manifest by their actions that they are Christians and to conduct themselves suitably. Now is the time for men to appropriate to themselves by their faith and their deeds the effect of what Jesus once achieved for all.
for you to awake from sleep. For our salvation is nearer now than when we first believed;
Christians cannot afford to remain in the unprotected condition of being dressed in bedclothes at a time when the situation calls for armor. (see 1 Thessalonians 5:4-8).
“The time is short. ... The day of resurrection and of the terrible judgment is fast approaching ... If you have done everything that was asked of you and are prepared for it, then you have nothing to fear, but if you have not, then look out! Paul is not trying to frighten his hearers but to encourage them, so as to detach them from their love of the things of this world. It was not unlikely that at the beginning of their endeavors they would be more dedicated and slacken off as time went on. But Paul wants them to do the opposite – not to slacken as time goes on but to become even more dedicated. For the nearer the King is, the more they ought to be ready to receive Him.” [Saint John Chrysostom (ca. A.D.
391), Homilies on the Epistle to the Romans 23]
12 the night is advanced, the day is at hand.
Paul implies that not too long a time separates Christians from their end time salvation.
Let us then throw off the works of darkness (and) put on the armor of light; 13 let us conduct ourselves properly as in the day,
The contrast of day and night, light and dark, is symbolic of good and evil. The “armor of light” is described in 1 Thessalonians 5:8 and Ephesians 6:13 as faith, hope, charity, fidelity, uprightness, etc. (the virtues).
not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy.
A catalog of vices that are the “works of darkness”
“Paul does not forbid alcohol; he is opposed only to its excessive use. Nor does he prohibit sexual intercourse; rather he is against fornication. What he wants to do is to get rid of the deadly passions of lust and anger. Therefore he does not merely attack them but goes to their source as well. For nothing kindles lust or wrath so much as excessive drinking.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 24]
14 But put on the Lord Jesus Christ, and make no provision for the desires of the flesh.
Let Christ be your armor. Through baptism the Christian has already “put on” Christ (Galatians 3:27), but that baptism (identification with Christ) must bear fruit in his conscious life; as he becomes progressively more and more aware of his Christian identity he withdraws more and more from sin. Instead of planning for nighttime behavior, the Christian concentrates on conduct which is consistent with their avowed interest in the Lord’s return.
Gospel - Matthew 24:37-44
In our gospel reading today Jesus is sharing with His disciples a teaching on the end times. He is in Jerusalem for His passion and is preparing the disciples for this event and what is to follow. The eleven verses immediately preceding our reading today help us to establish the context:
26 So if they say to you, ‘He is in the desert,’ do not go out there; if they say, ‘He is in the inner rooms,’ do not believe it. 27 For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be. 28 Wherever the corpse is, there the vultures will gather. (The Messiah will not come in some distant or secret place, it will be clear as lightening to all and as clearly discerned as a carcass is to a vulture.) 29 “Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. (This is imagery from Isaiah 13:10 and 34:4. The Temple was a microcosm of the world as the Jews knew it. When the Temple is destroyed, their world is destroyed.) 30 And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven (Imagery from Daniel 7:13 and Zechariah 12:12-14.) with power and great glory. 31 And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other. 32 “Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. 33 In the same way, when you see all these things, know that he is near, at the gates. 34 Amen, I say to you, this generation will not pass away until all these things have taken place. [The Temple is destroyed in A.D. 70, it is now A.D. 30/33. 40 years is a generation in Hebrew numerology. Josephus, the Jewish first century historian, described the use of the catapult in the siege of Jerusalem (A.D. 70 ) in these words Athe watchmen that sat on the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud in their own country language, “THE SON IS COMING.” (The Wars of the Jews, 5.6.3§272)]. 35 Heaven and earth will pass away, but my words will not pass away. 36 “But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone.
37 For as it was in the days of Noah, so it will be at the coming of the Son of Man. 38 In (those) days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. 39 They did not know until the flood came and carried them all away. So will it be (also) at the coming of the Son of Man.
This warning about the deluge is significant: it does not say that men were sinning, but that they were engaged in innocent secular occupations. Their sin was to give no thought to impending catastrophe. The disciples are warned against that interest in secular business that makes them forget the parousia.
40 Two men will be out in the field; one will be taken, and one will be left. 41 Two women will be grinding at the mill; one will be taken, and one will be left. 42 Therefore, stay awake! For you do not know on which day your Lord will come.
The parousia will manifest the difference between people; a difference that is not now apparent (see also Luke 17:34-35). Two men plowing or two women grinding meal share the same occupation and look alike externally, but God knows the difference and will make it clear. The precise meaning of “taken” and “left” is not made clear, nor need it be. Those who are “taken” will be taken because they are ready; they have shown the vigilance that is necessary for the coming of the Son of Man.
43 Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. 44 So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.
It will come without warning. This is a rather bold comparison of the Son of Man with a thief in the night. The same imagery is used in 1 Thessalonians 5:2.
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
There is evidence from the mid-4th century on concerning some period of preparation for the Christmas-Epiphany celebration, although length and emphasis varied from place to place. Some regions kept a relatively long Advent (from St. Martin’s feast - November 11); others, a rather brief one. In Rome the season evolved to a four week preparation whose focus was on the joyful celebration of the Lord’s Incarnation. In Gaul there was a longer, heavily penitential season emphasizing the Lord’s glorious advent at the end of time as Lord of history and judge of the universe. Roman practice from the 12th century, codified by the Council of Trent and enhanced by the greatly enriched lectionary of Vatican Council II, combines these different emphases. The violet vestments (with rose as an option on the 3rd Sunday) and the preaching of John the Baptist bespeak the penitential aspect which invites the people to reform. The Gloria is omitted, as during Lent, but for a somewhat different reason, as the official commentary on the revised Calendar notes: “So that on Christmas night the song of the angels may ring out anew in all its freshness.” On the other hand, there is a clear note of joyful expectation: The Alleluia is retained before the Gospel. There has been no mandatory Advent fast since the 1917 Code of Canon Law. The Ambrosian Rite in use throughout the area around Milan, Italy still observes a longer (6-week) Advent while the Eastern Rites in general observe a shorter “pre-feast” period before Christmas.
Advent is a time for looking both backward and forward. We look backward as we prepare to celebrate the historical birth of Jesus of Nazareth at Christmas. Before that birth people longed for the Messiah who would restore Israel to her former power. We identify with that ancient longing for restoration as we await Christ’s coming more fully into our lives and also as we await His Second coming.
With that longing for restoration in mind, we recognize in Advent a time of preparation and anticipation. What we celebrate as having happened in the past points to what we anticipate is coming again. First, we recognize that Christ is born into our lives each day as we open ourselves to His grace and love. These moments of discovering birth in Christ are times when we can stand with the shepherds and hear glad tidings proclaimed. Advent is a season that prepares us to discover new birth happening over and over again for us in and through Christ. We celebrate those birth times at Christmas. Second, we look forward in Advent to the culmination of Christ’s kingdom, when He will return in glory to fulfill the promise of wholeness as all creation responds to His healing presence. In our acclamation during the Eucharistic Prayer, we identify with this longing when we say “Christ has died, Christ is risen, Christ will come again,” or similar words in the other acclamations. Through the Holy Spirit, this new age has already begun, and this too we celebrate.
During the first period of Advent, the readings from the prophet Isaiah continually speak of God’s visitation, consolation and redemption of His people, while the corresponding Gospel selections portray Christ as the fulfillment of the prophetic promises.
1st Reading - Isaiah 2:1-5
Isaiah, the most prolific writer of all the prophets, lived in Jerusalem and prophesied from 742 to 701 B.C. The name Isaiah means “Yahweh is salvation.” A legend in the apocryphal Martyrdom of Isaiah holds that he was martyred by being placed in a hollow log and sawn in half.
Our reading for today talks of Zion in the days to come. This vision of all nations gathering on Mount Zion is found, with few changes, in Micah 4:1-3. It is impossible to say with certainty which of the two books is the original, or whether both authors borrowed from a common source.
1 This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem. 2 In days to come,
Not pointing to a particular event, it simply means “in the future”.
The mountain of the LORD’S house shall be established as the highest mountain and raised above the hills.
The precise location here is the northern part of the eastern hill of Jerusalem, which is the site of the Temple [Mount Moriah (2 Chronicles 3:1)]. Jerusalem was built upon two hills (the eastern and the western). The name Zion was given to the western hill, which is larger and higher than the eastern one. Archaeological exploration and the fact that the only spring which was available to ancient Jerusalem is found on the eastern hill show conclusively that the city was built first on the eastern hill, south of the Temple. It has been suggested that the Biblical Zion means the walled city of the eastern hill and the unwalled extension of the inhabited area on the western hill
All nations shall stream toward it; 3 many peoples shall come and say: “Come, let us climb the LORD’S mountain, to the house of the God of Jacob,
Jacob’s name was changed by God to “Israel” in Genesis 32:28.
That he may instruct us in his ways, and we may walk in his paths.” For from Zion shall go forth instruction, and the word of the LORD from Jerusalem.
Jerusalem becomes the center of instruction (Hebrew: tora) for all nations. The Torah was the way of life revealed by God to His people. The difference between the present and the ideal future is now Yahweh’s Torah is rejected even by Judah, whereas then it will be accepted by all.
4 He shall judge between the nations,
Settle disputes, arbitrate between contending parties.
and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; One nation shall not raise the sword against another, nor shall they train for war again.
The prophets conceive of the messianic age as a time of justice and peace which ensures Judah’s later restoration. In the messianic kingdom the prophets generally see the Lord’s house as the seat of authority and source is clear and certain doctrine; wars of conquest are renounced and Yahweh’s general norms and specific judgments are accepted.
5 O house of Jacob, come, let us walk in the light of the LORD!
Light is vision. The commandments of Yahweh give vision (Psalm 19:9). The light of the eyes is hope (Ezra 9:8). Yahweh is the creator of light (Genesis 1:3-5).
2nd Reading - Romans 13:11-14
Our reading today is an exhortation to the Roman Christians to realize that they are already living in the end times. The two ages have met. ANow these things happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come.” (1 Corinthians 10:11).
11 [Y]ou know the time; it is the hour now
The period of Christian existence is kairos, a time when they are called upon to manifest by their actions that they are Christians and to conduct themselves suitably. Now is the time for men to appropriate to themselves by their faith and their deeds the effect of what Jesus once achieved for all.
for you to awake from sleep. For our salvation is nearer now than when we first believed;
Christians cannot afford to remain in the unprotected condition of being dressed in bedclothes at a time when the situation calls for armor. (see 1 Thessalonians 5:4-8).
“The time is short. ... The day of resurrection and of the terrible judgment is fast approaching ... If you have done everything that was asked of you and are prepared for it, then you have nothing to fear, but if you have not, then look out! Paul is not trying to frighten his hearers but to encourage them, so as to detach them from their love of the things of this world. It was not unlikely that at the beginning of their endeavors they would be more dedicated and slacken off as time went on. But Paul wants them to do the opposite – not to slacken as time goes on but to become even more dedicated. For the nearer the King is, the more they ought to be ready to receive Him.” [Saint John Chrysostom (ca. A.D.
391), Homilies on the Epistle to the Romans 23]
12 the night is advanced, the day is at hand.
Paul implies that not too long a time separates Christians from their end time salvation.
Let us then throw off the works of darkness (and) put on the armor of light; 13 let us conduct ourselves properly as in the day,
The contrast of day and night, light and dark, is symbolic of good and evil. The “armor of light” is described in 1 Thessalonians 5:8 and Ephesians 6:13 as faith, hope, charity, fidelity, uprightness, etc. (the virtues).
not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy.
A catalog of vices that are the “works of darkness”
“Paul does not forbid alcohol; he is opposed only to its excessive use. Nor does he prohibit sexual intercourse; rather he is against fornication. What he wants to do is to get rid of the deadly passions of lust and anger. Therefore he does not merely attack them but goes to their source as well. For nothing kindles lust or wrath so much as excessive drinking.” [Saint John Chrysostom (ca. A.D. 391), Homilies on the Epistle to the Romans 24]
14 But put on the Lord Jesus Christ, and make no provision for the desires of the flesh.
Let Christ be your armor. Through baptism the Christian has already “put on” Christ (Galatians 3:27), but that baptism (identification with Christ) must bear fruit in his conscious life; as he becomes progressively more and more aware of his Christian identity he withdraws more and more from sin. Instead of planning for nighttime behavior, the Christian concentrates on conduct which is consistent with their avowed interest in the Lord’s return.
Gospel - Matthew 24:37-44
In our gospel reading today Jesus is sharing with His disciples a teaching on the end times. He is in Jerusalem for His passion and is preparing the disciples for this event and what is to follow. The eleven verses immediately preceding our reading today help us to establish the context:
26 So if they say to you, ‘He is in the desert,’ do not go out there; if they say, ‘He is in the inner rooms,’ do not believe it. 27 For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be. 28 Wherever the corpse is, there the vultures will gather. (The Messiah will not come in some distant or secret place, it will be clear as lightening to all and as clearly discerned as a carcass is to a vulture.) 29 “Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. (This is imagery from Isaiah 13:10 and 34:4. The Temple was a microcosm of the world as the Jews knew it. When the Temple is destroyed, their world is destroyed.) 30 And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven (Imagery from Daniel 7:13 and Zechariah 12:12-14.) with power and great glory. 31 And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other. 32 “Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. 33 In the same way, when you see all these things, know that he is near, at the gates. 34 Amen, I say to you, this generation will not pass away until all these things have taken place. [The Temple is destroyed in A.D. 70, it is now A.D. 30/33. 40 years is a generation in Hebrew numerology. Josephus, the Jewish first century historian, described the use of the catapult in the siege of Jerusalem (A.D. 70 ) in these words Athe watchmen that sat on the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud in their own country language, “THE SON IS COMING.” (The Wars of the Jews, 5.6.3§272)]. 35 Heaven and earth will pass away, but my words will not pass away. 36 “But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone.
37 For as it was in the days of Noah, so it will be at the coming of the Son of Man. 38 In (those) days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. 39 They did not know until the flood came and carried them all away. So will it be (also) at the coming of the Son of Man.
This warning about the deluge is significant: it does not say that men were sinning, but that they were engaged in innocent secular occupations. Their sin was to give no thought to impending catastrophe. The disciples are warned against that interest in secular business that makes them forget the parousia.
40 Two men will be out in the field; one will be taken, and one will be left. 41 Two women will be grinding at the mill; one will be taken, and one will be left. 42 Therefore, stay awake! For you do not know on which day your Lord will come.
The parousia will manifest the difference between people; a difference that is not now apparent (see also Luke 17:34-35). Two men plowing or two women grinding meal share the same occupation and look alike externally, but God knows the difference and will make it clear. The precise meaning of “taken” and “left” is not made clear, nor need it be. Those who are “taken” will be taken because they are ready; they have shown the vigilance that is necessary for the coming of the Son of Man.
43 Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. 44 So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.
It will come without warning. This is a rather bold comparison of the Son of Man with a thief in the night. The same imagery is used in 1 Thessalonians 5:2.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
ADVENT: A TIME OF PREPARATION
Advent is the start of the liturgical year in the Roman Catholic Church. This year, in the Liturgical cycle, is Year A, in which we read the Gospel of Matthew. Advent is a period of preparation, extending over four Sundays, before Christmas. The Latin word adventus is the translation of the Greek word parousia, referring to the Second Coming of Christ. During this holy season, we prepare for three comings of Christ.
The 1st Coming of Christ - The first is when he came to us as a baby in Bethlehem and died for us on the cross. This is what we celebrate on Christmas Day and throughout the Christmas season!
The 2nd Coming of Christ - The second is the certainty that Christ is with us in our daily lives. And just as the future world in Christ has already begun, this also provides the certainty of hope.
The 3rd Coming of Christ - At the end of time will be the third coming when Christ will come and be seen in glory and majesty.
In the Roman Catholic Church, the official liturgical color for most of the Season of Advent is violet. The Third Sunday of Advent is traditionally called "Gaudete Sunday" (from Latin, meaning "Rejoice!), because the Entrance Antiphon of this Sunday's Mass is taken from Paul's letter to the Philippians: "Rejoice in the Lord always; again I say, rejoice! The Lord is near." (Phil 4:4-5b). On this Sunday, the priest may wear rose vestments, as a symbol of joy.
Advent is the start of the liturgical year in the Roman Catholic Church. This year, in the Liturgical cycle, is Year A, in which we read the Gospel of Matthew. Advent is a period of preparation, extending over four Sundays, before Christmas. The Latin word adventus is the translation of the Greek word parousia, referring to the Second Coming of Christ. During this holy season, we prepare for three comings of Christ.
The 1st Coming of Christ - The first is when he came to us as a baby in Bethlehem and died for us on the cross. This is what we celebrate on Christmas Day and throughout the Christmas season!
The 2nd Coming of Christ - The second is the certainty that Christ is with us in our daily lives. And just as the future world in Christ has already begun, this also provides the certainty of hope.
The 3rd Coming of Christ - At the end of time will be the third coming when Christ will come and be seen in glory and majesty.
In the Roman Catholic Church, the official liturgical color for most of the Season of Advent is violet. The Third Sunday of Advent is traditionally called "Gaudete Sunday" (from Latin, meaning "Rejoice!), because the Entrance Antiphon of this Sunday's Mass is taken from Paul's letter to the Philippians: "Rejoice in the Lord always; again I say, rejoice! The Lord is near." (Phil 4:4-5b). On this Sunday, the priest may wear rose vestments, as a symbol of joy.
FIRST SUNDAY OF ADVENT (YEAR A)
SUNDAY, DECEMBER 1, MATTHEW 24:37-44
(Isaiah 2:1-5; Psalm 122; Romans 13:11-14)
SUNDAY, DECEMBER 1, MATTHEW 24:37-44
(Isaiah 2:1-5; Psalm 122; Romans 13:11-14)
KEY VERSE: "Therefore, stay awake! For you do not know on which day your Lord will come" (v. 42).
TO KNOW: The early Christians suffered persecution and they longed for the immediate return of the Lord. But Jesus told his disciples that it was futile to speculate regarding his Second Coming, for the hour of that event was known to God alone. Jesus warned them that his coming would be similar to Noah's day. Noah was a righteous man who "walked with God" (Gn 6:9). He listened to God's warning, and he and his family were saved from destruction. The sinful and lawless people had no concern about the future until the flood came and swept them all away. So too, at the time of Christ’s coming, men and women will be preoccupied with their ordinary activities. The picture of the two men in the field and the two women grinding meal (v. 40- 41) emphasize the sudden separation that Christ's coming would bring. Those prepared for Christ's arrival would be taken into God's kingdom; however, those who were unready would be left behind in their own sinfulness. Jesus' followers must prepare themselves and be vigilant for his coming whenever it might occur.
TO LOVE: Am I awake to the daily comings of the Lord in my life?
TO SERVE: Lord Jesus, help me to prepare myself for your arrival at the end of the ages, and every day of my life.
Sunday 1 December 2019
1st Sunday of Advent
Isaiah 2:1-5. Psalm 121(122):1-2,4-5,6-9. Romans 13:11-14. Matthew 24:37-44.
Let us go rejoicing to the house of the Lord – Psalm 121(122):1-2,4-5,6-9
‘You do not know the day when your master is coming.’
Isaiah 2:1-5. Psalm 121(122):1-2,4-5,6-9. Romans 13:11-14. Matthew 24:37-44.
Let us go rejoicing to the house of the Lord – Psalm 121(122):1-2,4-5,6-9
‘You do not know the day when your master is coming.’
It was such a strange experience. At the funeral of a friend’s
brother, I reconnected with her older sister whom I had not seen since I was
15. I greeted her, saying my name. She laughed and retorted, “I’d have known
you anywhere. You have the same face you had as a kid!’ She started reminiscing
about our exploits as young children when we lived a few doors apart in Dubbo.
“We acted out Enid Blyton stories, catching crooks in your backyard.”
Time plays tricks on us. The memories of that time remain vivid
and the friendship endures, but we have now lived much of our lives. The
awareness of mortality grows.
Jesus, help me cherish every day as gift, to live in love and to
serve, so as to be ready when you come.
Blessed Charles de Foucauld
Saint of the Day for December 1
(September 15, 1858 – December 1, 1916)
 |
| Monument Charles de Foucauld | photo by Rabanus Flavus |
Blessed Charles de Foucauld’s Story
Born into an aristocratic family in Strasbourg, France, Charles
was orphaned at the age of 6, raised by his devout grandfather, rejected the
Catholic faith as a teenager, and joined the French army. Inheriting a great
deal of money from his grandfather, Charles went to Algeria with his regiment,
but not without his mistress, Mimi.
When he declined to give her up, he was dismissed from the army.
Still in Algeria when he left Mimi, Charles reenlisted in the army. Refused
permission to make a scientific exploration of nearby Morocco, he resigned from
the service. With the help of a Jewish rabbi, Charles disguised himself as a
Jew and in 1883, began a one-year exploration that he recorded in a book that
was well received.
Inspired by the Jews and Muslims whom he met, Charles resumed
the practice of his Catholic faith when he returned to France in 1886. He
joined a Trappist monastery in Ardeche, France, and later transferred to one in
Akbes, Syria. Leaving the monastery in 1897, Charles worked as gardener and
sacristan for the Poor Clare nuns in Nazareth and later in Jerusalem. In 1901, he
returned to France and was ordained a priest.
Later that year Charles journeyed to Beni-Abbes, Morocco,
intending to found a monastic religious community in North Africa that offered
hospitality to Christians, Muslims, Jews, or people with no religion. He lived
a peaceful, hidden life but attracted no companions.
A former army comrade invited him to live among the Tuareg
people in Algeria. Charles learned their language enough to write a
Tuareg-French and French-Tuareg dictionary, and to translate the Gospels into
Tuareg. In 1905, he came to Tamanrasset, where he lived the rest of his life. A
two-volume collection of Charles’ Tuareg poetry was published after his death.
In early 1909, he visited France and established an association
of laypeople who pledged to live by the Gospels. His return to Tamanrasset was
welcomed by the Tuareg. In 1915, Charles wrote to Louis Massignon: “The love of
God, the love for one’s neighbor…All religion is found there…How to get to that
point? Not in a day since it is perfection itself: it is the goal we must
always aim for, which we must unceasingly try to reach and that we will only
attain in heaven.”
The outbreak of World War I led to attacks on the French in
Algeria. Seized in a raid by another tribe, Charles and two French soldiers
coming to visit him were shot to death on December 1, 1916.
Five religious congregations, associations, and spiritual
institutes—Little Brothers of Jesus, Little Sisters of the Sacred Heart, Little
Sisters of Jesus, Little Brothers of the Gospel, and Little Sisters of the
Gospel—draw inspiration from the peaceful, largely hidden, yet hospitable life
that characterized Charles. He was beatified on November 13, 2005.
Reflection
The life of Charles de Foucauld was eventually centered on God
and was animated by prayer and humble service, which he hoped would draw
Muslims to Christ. Those who are inspired by his example, no matter where they
live, seek to live their faith humbly yet with deep religious conviction.
Lectio Divina: 1st Sunday of Advent (A)
Lectio Divina
Sunday, December 1, 2019
Always be ready
God can come to us at any moment
Matthew 24:37-44
God can come to us at any moment
Matthew 24:37-44
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 in 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 in 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) Key for reading:
In the Liturgy of the first Sunday of Advent, the Church gives
us an extract of the discourse of Jesus on the end of the world. Advent means Coming.
It is the time of preparation for the coming of the Son of Man into our life.
Jesus exhorts us to be vigilant. He asks us to be attentive to the events in
order to discover in them the hour of the coming of the Son of Man.
At the beginning of Advent, it is important to purify our look and to learn anew how to read the events in the light of the Word of God. And this in order not to be surprised, because God comes without telling us, when we less expect Him. To show how we should be attentive to the events, Jesus goes back to the episode of the deluge in the time of Noah.
During the reading of the text, let us pay attention to the comparisons which Jesus uses to transmit His message.
At the beginning of Advent, it is important to purify our look and to learn anew how to read the events in the light of the Word of God. And this in order not to be surprised, because God comes without telling us, when we less expect Him. To show how we should be attentive to the events, Jesus goes back to the episode of the deluge in the time of Noah.
During the reading of the text, let us pay attention to the comparisons which Jesus uses to transmit His message.
b) A division of the text to help in the reading:
Matthew 24:37-39: The coming of the Son of Man will arrive as in
the days of Noah
Matthew 24:40-41: Jesus applies the comparison to those who listen
Matthew 24:42: The conclusion: “Stay awake”; be “Vigilant”.
Matthew 24:43-44: A comparison to recommend vigilance.
Matthew 24:40-41: Jesus applies the comparison to those who listen
Matthew 24:42: The conclusion: “Stay awake”; be “Vigilant”.
Matthew 24:43-44: A comparison to recommend vigilance.
c) The text:
37 'As it was in Noah's day, so will it be when the Son of Man
comes. 38 For in those days before the Flood people were eating, drinking,
taking wives, taking husbands, right up to the day Noah went into the ark, 39
and they suspected nothing till the Flood came and swept them all away. This is
what it will be like when the Son of Man comes. 40 Then of two men in the
fields, one is taken, one left; 41 of two women grinding at the mill, one is
taken, one left.
42 'So stay awake, because you do not know the day when your master is coming. 43 You may be quite sure of this, that if the householder had known at what time of the night the burglar would come, he would have stayed awake and would not have allowed anyone to break through the wall of his house. 44 Therefore, you too must stand ready because the Son of Man is coming at an hour you do not expect.
42 'So stay awake, because you do not know the day when your master is coming. 43 You may be quite sure of this, that if the householder had known at what time of the night the burglar would come, he would have stayed awake and would not have allowed anyone to break through the wall of his house. 44 Therefore, you too must stand ready because the Son of Man is coming at an hour you do not expect.
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.
i) Which part of the text struck you most? Why?
ii) Where, when, and why did Jesus pronounce this discourse?
iii) In what exactly does this vigilance, to which Jesus exhorts us, consist?
iv) “One is taken, one left”. What does Jesus want to teach with this affirmation?
v) At the time of Matthew, the Christian community, in a certain sense, expected the coming of the Son of Man. And today, what is our way of waiting for the coming of Jesus?
vi) In your opinion, what is the center or origin of this teaching of Jesus?
ii) Where, when, and why did Jesus pronounce this discourse?
iii) In what exactly does this vigilance, to which Jesus exhorts us, consist?
iv) “One is taken, one left”. What does Jesus want to teach with this affirmation?
v) At the time of Matthew, the Christian community, in a certain sense, expected the coming of the Son of Man. And today, what is our way of waiting for the coming of Jesus?
vi) In your opinion, what is the center or origin of this teaching of Jesus?
5. For those who desire to go deeper into the theme
a) Context of the discourse of Jesus:
The Gospel of Matthew -
In the Gospel of Matthew there are five great discourses, as if
it were a new edition of the five books of the Law of Moses. The text on which
we are meditating this Sunday forms part of the fifth Discourse of this New
Law. Each one of the preceding four discourses enlightens a determinate aspect
of the Kingdom of God announced by Jesus. The first one: the justice of the
Kingdom and the conditions for entering the Kingdom (Mt from 5 to 7). The
second one: the mission of the citizens of the Kingdom (Mt 10). The third one:
the mysterious presence of the Kingdom in the life of the people (Mt 13). The
fourth one: to live the Kingdom in community (Mt 18). The fifth Sermon speaks
of vigilance in view of the definitive coming of the Kingdom. In this last
discourse, Matthew continues the outline of Mark (cf. Mk 13:5-37), but adds
some parables which speak about the need of vigilance and of service, of solidarity
and of fraternity.
Waiting for the coming of the Son of Man -
At the end of the first century, the communities lived expecting
the immediate coming of Jesus (I Thess 5:1-11). Basing themselves on some words
of Paul (I Thess 4:15-18), there were some people who had ceased to work,
thinking that Jesus was about to arrive (2 Thess 2:1-2; 3:11-12). They asked
themselves, “When Jesus comes, will we be taken up to Heaven as He was?” (cf. I
Thess 4:17). Will we be taken or left behind? (cf. Mt 24:40-41). There was an
atmosphere similar to that of today, in which many ask themselves, “Is this
terrorism a sign that the end of the world is close at hand? What should we do
in order not to be surprised?” An answer to this question and concern comes to
us from the words of Jesus which Matthew transmits to us in the Gospel of this
Sunday.
b) Comment on the text:
Matthew 24:37-39: Jesus compares the coming of the Son
of Man to the days of the deluge
“As it was in Noah’s day, so it will be when the Son of Man comes”. Here, in order to clarify the call to vigilance, Jesus refers to two episodes of the Old Testament: Noah and the Son of Man. The “days of Noah” refer to the description of the deluge (Gen 6:5 to 8:14).
The image of the “Son of Man” comes from a vision of the prophet Daniel (Dan 7: 13). In the days of Noah most people lived without any concern, without being aware that in the events the hour of God was getting near. Life continued “and they were not aware of anything until the deluge came and drowned them all”. And Jesus concludes, “Thus it will be when the Son of Man comes”. In the vision of Daniel, the Son of Man will come on the clouds unexpectedly and His coming will decree the end of oppressive empires, which will have no future.
“As it was in Noah’s day, so it will be when the Son of Man comes”. Here, in order to clarify the call to vigilance, Jesus refers to two episodes of the Old Testament: Noah and the Son of Man. The “days of Noah” refer to the description of the deluge (Gen 6:5 to 8:14).
The image of the “Son of Man” comes from a vision of the prophet Daniel (Dan 7: 13). In the days of Noah most people lived without any concern, without being aware that in the events the hour of God was getting near. Life continued “and they were not aware of anything until the deluge came and drowned them all”. And Jesus concludes, “Thus it will be when the Son of Man comes”. In the vision of Daniel, the Son of Man will come on the clouds unexpectedly and His coming will decree the end of oppressive empires, which will have no future.
Matthew 24: 40-41: Jesus applies the comparison to those
who listen to Him.
“Two men will be in the fields: one is taken, one left”. These phrases should not be taken literally. It is a way to indicate the diverse destiny that people will receive according to the justice of the works they did. Some will be taken, that is, will receive salvation, and others will not receive it. This is what happened in the deluge: “You alone of your contemporaries do I see before me as an upright man” (Gen 7:1). And Noah and his family were saved.
“Two men will be in the fields: one is taken, one left”. These phrases should not be taken literally. It is a way to indicate the diverse destiny that people will receive according to the justice of the works they did. Some will be taken, that is, will receive salvation, and others will not receive it. This is what happened in the deluge: “You alone of your contemporaries do I see before me as an upright man” (Gen 7:1). And Noah and his family were saved.
Matthew 24:42: Jesus draws the conclusion: “So stay
awake”, be vigilant.
God is the one who determines the hour of the coming of the Son. But God’s time is not measured by our clock or calendar. For God one day can be equal to a thousand years, and a thousand years equal to one day (Ps 90; 2 Pet 3:8). God’s time (kairos) is independent from our time (kronos). We cannot interfere in God’s time, but we should be prepared for the moment in which God’s hour becomes present in our time. It can be today; it can be a thousand years from now.
God is the one who determines the hour of the coming of the Son. But God’s time is not measured by our clock or calendar. For God one day can be equal to a thousand years, and a thousand years equal to one day (Ps 90; 2 Pet 3:8). God’s time (kairos) is independent from our time (kronos). We cannot interfere in God’s time, but we should be prepared for the moment in which God’s hour becomes present in our time. It can be today; it can be a thousand years from now.
Matthew 24: 43-44: comparison: the Son of Man is coming
at an hour you do not expect.
God comes when we least expect Him. It can also happen that He comes and people are not aware of the hour of His arrival. Jesus asks for two things: an always attentive vigilance and at the same time, a peaceful dedication of the one who is in peace. This attitude is a sign of much maturity, in which are mixed vigilant concern and the serene tranquility: maturity which combines the seriousness of the moment with the awareness that everything is relative.
God comes when we least expect Him. It can also happen that He comes and people are not aware of the hour of His arrival. Jesus asks for two things: an always attentive vigilance and at the same time, a peaceful dedication of the one who is in peace. This attitude is a sign of much maturity, in which are mixed vigilant concern and the serene tranquility: maturity which combines the seriousness of the moment with the awareness that everything is relative.
c) Broadening the information in order to better understand the
text:
How should we be vigilant to prepare ourselves? - Our text
is preceded by the parable of the fig tree (Mt 24:32-33). The fig tree was a
symbol of the people of Israel (Hos 9:10; Mt 21:18). In asking to look at the
fig tree, Jesus asks to look and to analyze the facts that are taking place. It
is as if Jesus were to say to us, “You should learn from the fig tree to read
the signs of the times, and in this way you would discover where and when God
breaks into our history!”
The certainty communicated to us by Jesus - Jesus
leaves us a twofold certainty to orientate our journey in life: (1) surely the
end will come; (2) certainly, nobody knows anything about the day or hour of
the end of the world. “But as for that day and hour, nobody knows it, neither
the angels in Heaven nor the Son, no one but the Father alone!” (Mt 24:36). In
spite of all the estimates or calculations that men can do on the date of the
end of the world, nobody can calculate with certainty. What gives security is
not the knowledge of the hour of the end, but the Word of Jesus present in
life. The world will pass but His Word will never pass. (cf. Isa 40:7-8).
When will the end of the world come? -
When the bible speaks about the “end of the World”, it refers not to the end of
the world, but to the end of a world. It refers to the end of this world, where
injustice and the power of evil reign: those things which embitter life. This
world of injustice will come to an end and in its place there will be “a new
heaven and a new earth”, announced by Isaiah (Isa 65:15–17) and foreseen in the
Apocalypse (Rev 21:1). Nobody knows when nor how the end of this world will be
(Mt 24:36), because nobody can imagine what God has prepared for those who love
Him (I Cor 2:9). The new world of life without death exceeds everything, just
like the tree exceeds the seed (I Cor 15:35-38). The first Christians were
anxious to be present at this end (2 Thess 2:2). They continued to look up at
heaven, waiting for the coming of Christ (Acts 1:11). Some no longer worked (2
Thess 3:11). But “It is not for you to know times or dates that the Father has
decided by his own authority” (Acts 1:7). The only way to contribute to the
coming of the end, “in order that the Lord may send the time of comfort” (Acts
3: 20), is to give witness of the Gospel everywhere, to the earth’s remotest
end (Acts 1:8).
6. Prayer: Psalm 46 (45)
“God is our refuge! We shall not be afraid!”
God is both refuge and strength for us,
a help always ready in trouble;
so we shall not be afraid though the earth be in turmoil,
though mountains tumble into the depths of the sea,
and its waters roar and seethe,
and the mountains totter as it heaves.
a help always ready in trouble;
so we shall not be afraid though the earth be in turmoil,
though mountains tumble into the depths of the sea,
and its waters roar and seethe,
and the mountains totter as it heaves.
There is a river whose streams bring joy to God's city,
it sanctifies the dwelling of the Most High.
God is in the city, it cannot fall;
at break of day God comes to its rescue.
Nations are in uproar, kingdoms are tumbling,
when He raises His voice the earth crumbles away.
Yahweh Sabaoth is with us, our citadel,
the God of Jacob.
it sanctifies the dwelling of the Most High.
God is in the city, it cannot fall;
at break of day God comes to its rescue.
Nations are in uproar, kingdoms are tumbling,
when He raises His voice the earth crumbles away.
Yahweh Sabaoth is with us, our citadel,
the God of Jacob.
Come, consider the wonders of Yahweh,
the astounding deeds He has done on the earth;
He puts an end to wars over the whole wide world,
He breaks the bow,
He snaps the spear,
shields He burns in the fire.
'Be still and acknowledge that I am God,
supreme over nations, supreme over the world.'
the astounding deeds He has done on the earth;
He puts an end to wars over the whole wide world,
He breaks the bow,
He snaps the spear,
shields He burns in the fire.
'Be still and acknowledge that I am God,
supreme over nations, supreme over the world.'
Yahweh Sabaoth is with us, our citadel, the God of Jacob.
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.