The texts from the Roman Catholic Lectionary today challenge us to consider our response to the proclamation of Emmanuel, God is with us.
In the reading form the Prophet Isaiah, Isaiah Gives Ahaz the Sign of Immanuel.
* [7:14] Isaiah’s sign seeks to reassure Ahaz that he need not fear the invading armies of Syria and Israel in the light of God’s promise to David (2 Sm 7:12–16). The oracle follows a traditional announcement formula by which the birth and sometimes naming of a child is promised to particular individuals (Gn 16:11; Jgs 13:3). The young woman: Hebrew ‘almah designates a young woman of marriageable age without specific reference to virginity. The Septuagint translated the Hebrew term as parthenos, which normally does mean virgin, and this translation underlies Mt 1:23. Emmanuel: the name means “with us is God.” Since for the Christian the incarnation is the ultimate expression of God’s willingness to “be with us,” it is understandable that this text was interpreted to refer to the birth of Christ. (Isaiah, CHAPTER 7, n.d.)
Psalm 24 is a hymn for entrance into the Temple.
* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10). (Psalms, PSALM 24, n.d.)
The reading from the Letter of Paul to the Romans is a lengthy salutation.
* [1:1–7] In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18. (Romans, CHAPTER 1, n.d.)
The Gospel of Matthew describes the role of Joseph in the Birth of Jesus the Messiah.
* [1:18–25] This first story of the infancy narrative spells out what is summarily indicated in Mt 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph’s decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph’s adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Is 7:14. (Matthew, CHAPTER 1, n.d.)
Joan Blandin Howard comments that there is more in this gospel reading. It speaks of a deep, rich interior faith, trust and joy. Mary’s trust in the announcement, “Behold the virgin (you Mary) shall conceive and bear a son and they shall name him Emmanuel, which means God is with us”. Joseph trusted the message of his dream, “…it is through the Holy Spirit this child has been conceived in her (Mary).” “…he (Joseph) took his wife (Mary) into his home.” We can imagine the possible initial awkwardness, but individually they had faith and trust in the Spirit and so their relationship deepened in faith and trust in each other. (Howard, 2022)
Today is the fourth Sunday in Advent. Mary’s days of physical pregnancy are drawing to an end. Her days of longing, anxiety, heaviness, weariness, discomfort and joy will soon be over. Mary will give birth. As directed, Joseph will name him “Jesus.” I, we, also have been impregnated with holy longing, desire and anticipatory joy waiting for Christ to be born, alive in me. Mary’s days of pregnancy are numbered. My days of pregnancy are timeless. My belly, my heart bulges with the Christ who continues to squirm, wiggle and at times kick me into awareness of his presence within me - physically, mentally and spiritually. I, we, have the privilege of birthing Christ every moment of every day. Just imagine that! Like Mary and Joseph, I, we, are invited to share in the same rich, deep faith, trust and perpetual inner joy! Imagine that!
Emanuel, God is with us
Don Schwager quotes “The righteous branch of David is Christ,” by Leo the Great, 400-461 A.D.
"There was only one remedy in the secret of the divine plan that could help the fallen living in the general ruin of the entire human race (Jeremiah 23:5-8). This remedy was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest by his example and by his merits. This was not permitted by natural generation. There could be no clean offspring from our faulty stock by this seed. The Scripture says, 'Who can make a clean thing conceived of an unclean seed? Isn't it you alone?' (Job 14:4) David's Lord was made David's Son, and from the fruit of the promised branch sprang. He is one without fault, the twofold nature coming together into one person. By this one and the same conception and birth sprung our Lord Jesus Christ, in whom was present both true Godhead for the performance of mighty works and true manhood for the endurance of sufferings." (excerpt from Sermon 28.3) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 1:18:24 comments that, like Joseph, trust is our call as well. It’s not easy, especially when there is no angel or dream to guide us! But unlike Joseph, we know the purpose behind God’s great plan for us: Jesus, God incarnate, died and rose from the dead so that he could give us new life.
This knowledge can be our strong foundation when we are tempted to doubt. When we are walking in the dark, when we don’t see a way forward or a way out, we can choose to believe that God will find a way for us. He has a good plan for us, and he will carry it out in his own perfect time. And when our trust is flagging, let’s remember Joseph, the righteous man whose trust in God helped bring salvation to the world.
“St. Joseph, pray for me to trust in God as you did.” (Meditation on Matthew 1:18:24, n.d.)
Friar Jude Winkler explains the decision of Isaiah to name his child Emmanuel as a sign that Ahaz refused to accept from God. The evangelization of Rome before the arrival of Paul had a sense of the heresy of “adoptism”. Friar Jude reminds us of Joseph’s redefinition of righteousness as including compassion.
Fr. Richard Rohr, OFM, views Incarnation as beginning first with the birth of the cosmos, long before the birth of Jesus.
When Christians hear the word “incarnation,” most of us think about the birth of Jesus, who personally demonstrated God’s radical unity with humanity. But I want to suggest that the first Incarnation was the moment described in Genesis 1, when God joined in unity with the physical universe and became the light inside of everything. This, I believe, is why light is the subject of the first day of creation.
The Incarnation, then, is not only “God becoming Jesus.” It is a much broader event, which is why John first describes God’s presence in the general word “flesh” (John 1:14). John is speaking of the ubiquitous Christ we continue to encounter in other human beings, a mountain, a blade of grass, or a starling.
“Christ” is a word for the Primordial Template (Logos or Word) through whom “all things came into being, and not one thing had its being except through him” (John 1:3). Seeing in this way has reframed, reenergized, and broadened my own religious belief, and I believe it could be Christianity’s unique contribution among the world religions. (The First Incarnation — Center for Action and Contemplation, 2022)
We contemplate the plan of God for humanity as the revelation of “God is with us” is renewed in our understanding as we prepare to celebrate the Incarnation.
References
The First Incarnation — Center for Action and Contemplation. (2022, December 18). Center for Action and Contemplation. Retrieved December 18, 2022, from https://cac.org/daily-meditations/the-first-incarnation-2022-12-18/
Howard, J. B. (2022, December 17). Creighton U. Daily Reflection. Online Ministries. Retrieved December 18, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/121822.html
Isaiah, CHAPTER 7. (n.d.). USCCB. Retrieved December 18, 2022, from https://bible.usccb.org/bible/isaiah/7?10
Matthew, CHAPTER 1. (n.d.). USCCB. Retrieved December 18, 2022, from https://bible.usccb.org/bible/matthew/1?18
Meditation on Matthew 1:18:24. (n.d.). The Word Among Us: Homepage. Retrieved December 18, 2022, from https://wau.org/meditations/2022/12/18/556427/
Psalms, PSALM 24. (n.d.). USCCB. Retrieved December 18, 2022, from https://bible.usccb.org/bible/psalms/24?1
Romans, CHAPTER 1. (n.d.). USCCB. Retrieved December 18, 2022, from https://bible.usccb.org/bible/romans/1?1
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 18, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=dec18
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