The texts from the Roman Catholic Lectionary today invite us to contemplate the blessings we have received as a catalyst to increase our gratitude, thanksgiving, and hope.
Many blessings
The reading from the Book of the Prophet Baruch urge us to “put on forever the splendor of glory from God1
Psalm 126 declares a harvest of Joy.
* [Psalm 126] A lament probably sung shortly after Israel’s return from exile. The people rejoice that they are in Zion (Ps 126:1–3) but mere presence in the holy city is not enough; they must pray for the prosperity and the fertility of the land (Ps 126:4). The last verses are probably an oracle of promise: the painful work of sowing will be crowned with life (Ps 126:5–6).2
The reading from the Letter of Paul to the Philippians expresses Thanksgiving and a prayer for Growth.
* [1:3–11] As in Rom 1:8–15 and all the Pauline letters except Galatians, a thanksgiving follows, including a direct prayer for the Philippians (Phil 1:9–11); see note on Rom 1:8. On their partnership for the gospel (Phil 1:5), cf. Phil 1:29–30; 4:10–20. Their devotion to the faith and to Paul made them his pride and joy (Phil 4:1). The characteristics thus manifested are evidence of the community’s continuing preparation for the Lord’s parousia (Phil 1:6, 10). Paul’s especially warm relationship with the Philippians is suggested here (Phil 1:7–8) as elsewhere in the letter. The eschatology serves to underscore a concern for ethical growth (Eph 1:9–11), which appears throughout the letter.3
The Gospel of Luke begins the Proclamation of John the Baptist.
* [3:2] During the high priesthood of Annas and Caiaphas: after situating the call of John the Baptist in terms of the civil rulers of the period, Luke now mentions the religious leadership of Palestine (see note on Lk 1:5). Annas had been high priest A.D. 6–15. After being deposed by the Romans in A.D. 15 he was succeeded by various members of his family and eventually by his son-in-law, Caiaphas, who was high priest A.D. 18–36. Luke refers to Annas as high priest at this time (but see Jn 18:13, 19), possibly because of the continuing influence of Annas or because the title continued to be used for the ex-high priest. The word of God came to John: Luke is alone among the New Testament writers in associating the preaching of John with a call from God. Luke is thereby identifying John with the prophets whose ministries began with similar calls. In Lk 7:26 John will be described as “more than a prophet”; he is also the precursor of Jesus (Lk 7:27), a transitional figure inaugurating the period of the fulfillment of prophecy and promise.4
Suzanne Braddock comments that the scripture readings for today give such hope, such consolation, such encouragement and joy – even elevating us to participation in God’s glory – for so we are meant to radiate his light, his love, his justice and mercy.
I am reminded of the well known quote of Thomas Merton: “ There is no way of telling people that they are all walking around shining like the sun.” Perhaps when you don your coat today you can imagine that God, looking at you with love, see his glory, himself in you. And walking along with you for company are his mercy and justice. What a wonderful gift to bring to all we meet this day – and every day.5
Don Schwager quotes “Touching Jesus by faith,” by Augustine of Hippo, 430-543 A.D.
"Consider the text 'And all flesh shall see the salvation of God' (Luke 3:6). There is no difficulty at all in taking this to mean 'And all flesh shall see the Christ of God.' After all, Christ was seen in the body and will be seen in the body when he comes again to judge the living and the dead. Scripture has many texts showing that he is the 'salvation of God,' particularly the words of the venerable old man, Simeon, who took the child in his arms and said, 'Now let your servant go in peace, O Lord, according to your word, because my eyes have seen your salvation' (Luke 2:29-30)." (excerpt from CITY OF GOD 22.29)6
The Word Among Us Meditation on Luke 3:1-6 comments that John must have spent time recalling how God had delivered Israel and what God had personally promised him. Like John, we can recall God’s blessings in our lives and all he has done in sending Jesus to save us. That can help make our waiting a little sweeter; it can also lead us to trust him a little more deeply.
We can also praise God while we are waiting: for what he has already done and for what he will do in the future. We can praise him that one day he will put an end to our struggles and welcome us into his heavenly home. But we can also praise him for what he is doing right now. He is working in our families, in our churches, and in our world. As we praise him, our hope will rise and our faith will grow stronger. And when God’s timing does arrive, our hearts will be ready—just as John’s was! “Lord, I have seen your goodness. I will wait on you with confidence.”7
Friar Jude Winkler writes that Baruch, the secretary of Jeremiah, went into exile with Jeremiah. Restoration is tied to a place that is safe and secure. The concern of Paul for an increase in knowledge, perception, and love is an expression of his deep affection. Friar Jude reminds us that Luke, in writing to a Gentile audience, tries to present Christians as good Roman citizens.
Sister Teresa White, of the Faithful Companions of Jesus, reflects on the essentially social dynamic of a blessing and the way in which John the Baptist was a communicator of blessing in his life.
Following the theories of anthropologists, Ronald Rolheiser (In his 2014 book, Sacred Fire) says that blessing has three essential components: looking upon someone with affection and attentiveness, really ‘seeing’ the person and taking delight in what we see; speaking words of affirmation, of approval; and being ready to give up something of ourselves so that the other person may flourish. As I read this, and appreciated its wisdom, I thought of John the Baptist. Details from the four gospels present a picture of John that fulfils Rolheiser’s short list of requirements for ‘blessing’. In the Gospel of John, we are told how John the Baptist ‘stared hard’ at Jesus, looked upon him, recognised him as the ‘Lamb of God’, and later said of Jesus the famous words: ‘he must increase, but I must decrease’. Matthew, Mark and Luke all record the words heard coming from heaven when Jesus was baptised by John: ‘You are my Son, the Beloved; my favour rests on you’. 8
Fr. Richard Rohr, OFM, writes of mystical hope that offers us an experience of trust that God’s presence, love, and mercy is in and all around us, regardless of circumstances or future outcome. Hebrew Testament scholar Walter Brueggemann views hope as trust in what God has done and will do, in spite of evidence to the contrary.
Hope in gospel faith is not just a vague feeling that things will work out, for it is evident that things will not just work out. Rather, hope is the conviction, against a great deal of data, that God is tenacious and persistent in overcoming the deathliness of the world, that God intends joy and peace. Christians find compelling evidence, in the story of Jesus, that Jesus, with great persistence and great vulnerability, everywhere he went, turned the enmity of society toward a new possibility, turned the sadness of the world toward joy, introduced a new regime where the dead are raised, the lost are found, and the displaced are brought home again. [1]9
Father Richard adds that “Come, Lord Jesus,” the Advent mantra, means that all of Christian history has to live out of a kind of deliberate emptiness, a kind of chosen non-fulfillment. Perfect fullness is always to come, and we do not need to demand it now.
“Come, Lord Jesus” is a leap into the kind of freedom and surrender that is rightly called the virtue of hope. Hope is the patient and trustful willingness to live without full closure, without resolution, and still be content and even happy because our satisfaction is now at another level, and our Source is beyond ourselves. We are able to trust that Christ will come again, just as Christ has come into our past, into our private dilemmas, and into our suffering world. Our Christian past then becomes our Christian prologue, and “Come, Lord Jesus” is not a cry of desperation but an assured shout of cosmic hope.9
We often need the gift of peace and gratitude to be patient as we wait for the Spirit to reveal the blessings of the Lord along our journey in life.
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