Share in the Life of Christ

The Church moves closer to the end of the Octave of Christmas and the texts from the Roman Catholic Lectionary bring us back to the basic truth of this season,” the Word became flesh and lived among us” (John 1.14). The first letter of John is a warning to the Church that there are those among us who distort the truth. The author reminds the faithful of the link to the truth which is Jesus, the Word. The Incarnation celebrated by the text which begins the Gospel of John is the realization of the desire that God is with us. The psalmist proclaims “Let the heavens exult and the earth rejoice!” The Lord God is come to rule us with righteousness and truth. In our righteousness or relationship with God we come to know the Truth which is written on our hearts as we accept the indwelling Word of Jesus as our guide to living life to the full (John10:10). This “Incarnation” is quoted as the basis of moral theology, “a more vivid contact with the mystery of Christ” in the last of the Second Vatican Council documents, “Gaudium et Spes”. The heretics or “anti-Christ” described in the Letter of John present arguments which on one hand may advocate a humanistic morality which is not dependant on the Transcendent Presence, whichis also immanent, or may separate the realm of the Divine and the realm of imperfect humanity in reasoning similar to the Platonic, Stoic and Gnostic influences in the Church at the time of John. The truth will be recognized by disciples through faith which trusts that the Will of God is accomplished by living according to the example revealed by the Spirit in our relationship with Jesus. 

Family faithfully moving forward

The Roman Catholic Lectionary for today offers some variety in the texts chosen to commemorate the feast of the Holy Family of Jesus, Mary and Joseph. The holiday season is drawing to a close and often this time of closeness to siblings, children and parents is also being replaced with the more distant relationship usual in the time of daily work and responsibility. Father Larry Gillick SJ is moved to write of the similarity of faith and love. Those who have been blessed, like the psalmist, to know the fruit of a family which surrounds your table like olive shoots and among those gathered are the children of your children have visible proof of the value of the struggle to work with the leap of faith into a family relationship when we know so little of ourselves. We depend on love to be the active agent of revelation of who we are and who the people of our family can become through the action of that Love. The wisdom of our parents and the values of our society are preserved for us through the actions proposed in the Book of Sirach that we attend to the care of our parents in manner suggested by Friar Jude Winkler as exaggerated respect. The Letter of  Paul to the Colossians addresses the preference of the “Stoic influenced” Greek  mind to have a set of procedures and principles adherence to which will direct us to harmony with the Divine. Paul lists the values and attitudes which we know facilitate the blessing of relationships. The Gospel of Luke continues to build the journey of Jesus to His Role of Messiah. This text shows the tension which exists between the expectations of parents and children and our continuing need to appreciate the will of God for their development may require our “yes” to directions which are going to depend on our gift of faith for our peace. Friar Jude takes a scholarly view of the foreshadowing of the separation of Jesus from Mary for three days during His Passion. The Holy Family models how faith works within the dynamic of human experience to bring peace, love, compassion, patience, hope  and joy to our lives though our families.

Scholars and theologians also exult in joy

The psalmist exhorts us to ascribe to the Lord the glory and strength that is His and to bring an offering to Him as we tremble in His Holy Splendour. This disposition is a key starting point for the unpacking of the texts today from the Roman Catholic Lectionary. Friar Jude Winkler reveals the knowledge that some scholars and theologians have added to the discussion around these letters and narratives. The text is powerful and inspirational without the exegesis. The study we do of the authors, theology, history and anthropology is using our God given gifts as scholars and searchers to increase our wonder and awe at the nuances of our interplay over time with seeking to understand our relationship to the Divine. Friar Jude suggests that the Augustinian philosophy of “love God and do what you will” was found to have the practical problems we can imagine when it is applied to communities of faith. The letters of John provide concrete “commandments” which frame the actions of those seeking to walk with Christ. This tension between the Law and the Spirit is the place of real life. Christians are on a mission to model Jesus in faith based on trust that the will of God makes itself known through the Spirit acting in the lives even of the lawmakers. Friar Jude opens our consideration of the treatment of those inside our community and those outside who are considered, in the extreme, as heretics. Love and heresy are real aspects of the walk as Christians which tug at believers. The nature of the purification rites which are the basis of the narrative from the Gospel of Luke are interpreted with some errors, according to our understanding of Jewish tradition, by the Gentile Luke. The ancient understanding of Israel as the light to the Gentiles is presented in this passage. The Gentiles, of course, do not fully comprehend Jewish ritual and conflict about the need to be “Jewish” is very much a concern in the early Church. Jesus is not required to be purified, but as Friar Jude explains He is redeemed from God as a first born of Passover who God keeps as one saved from death at the hands the Pharaoh. The hymn of Simeon, likely an early Christian funeral piece, is placed there by Luke as appropriate for the event. The sword which, in some translations pierces Mary’s heart, is the source of Catholic attention to the sorrows of Mary. The “heart” in the writing of the Bible is the place of reason rather than emotion as we now consider it. Friar Jude concludes our unpacking of tradition, inspiration and text by pointing to the discernment which Luke gives Mary to come to know the Son of David as the Son of God. This continues to be the key point of our discernment.

hidden martyrs

The texts from the Roman Catholic Lectionary today commemorate the Holy Innocents who were the children killed by Herod in the vicinity of Bethlehem in an attempt to kill Jesus after hearing of His birth from the Magi. These children are considered martyrs because they died in place of Jesus even though they would not have known Him. The Letter of John reminds us of the Divine nature of being without sin. This is contrasted with human nature which often acts out of personal desire and passion to be slaves of sinfulness. The mission of Jesus is the reconciliation of sinful humanity with God so that we might walk in His Light and be in communion with Him. Our faith and experience testify that this invitation to holiness comes to us through Jesus death, while we were still sinners. ( Romans 5.8). The Innocent continue to die in our world and the praises of the psalmist for God, Who will be the rescuer of the poor and those cast aside provides consolation. The wailing of the Israelites as they were led into exile is captured by Matthew in the Gospel account of the slaughter of the Innocents as being repeated as a consequence of the action of Herod. The removal of a generation from the cycle of life by war, genocide, slaughter, abortion and abandonment stands as the continued destruction of God’s beloved through human will. The depth of despair which accompanies the death of hope is too often known by the parents of these Innocents today. Our trust that God weeps with us and that Life continues in communion with Him makes it possible to continue our journey. The forgiveness and mercy which is God also invites the reconciliation of those who commit atrocity to communion with Him and His Body.

The Body Matters

The psalmist proclaims the glory of the Reign of God in the texts from the Roman Catholic Lectionary for today the feast of John, Apostle and Evangelist. The glory confirmed and celebrated by the psalmist did not anticipate the essential declaration at the beginning of the Gospel of John that the Word is become flesh! The Incarnation is the scandalous Christian celebration of Christmas. Early Christians praised the action of God to humble Himself and be in human form. Friar Jude Winkler comments that the First Letter of John is the text which opened the eyes of early Church leaders to the full spiritual understanding of John. The Gospel of John is very spiritual and mystical. The community, from which it came, according to Friar Jude, was charismatically driven by deep love of Jesus. The Letter of John expresses the relationship with Jesus as involving the senses. Jesus is seen, heard and touched. The humanity of Jesus is core to Christian belief. The statement of experience of His humanity helped John to be declared an Evangelist. Disagreement and heresy have always been present in Church history. The Gospel of John presents an ongoing tension between Peter the Apostle representing the authority of the Church and John, the beloved disciple, who is the deep lover of Jesus. In the text today, Friar Jude notes that John arrives first at the tomb, not because he may have been a younger man but because he was driven by Love, the power which pushes back the walls. The beloved disciple waits for and follows Peter into the tomb as a sign of Love bowing to Authority. This gesture may be controversial, yet consider the situation if Love did not join Authority in human organizations. The interpretation of the faith writing of John as obedient and in full acceptance of the humanity of Jesus places it in the battle of the early Church to assert the importance of the body and the senses for our eternal life in communion with Jesus. Father Robert Barron takes up the theme of the importance of the body in Christian belief as he preaches Sermon188 on the occasion of the Feast of the Assumption. This talk was inspired by the book “Letters to a Young Catholic”, by George Weigel. Barron uses the Marion feast to illuminate the central role of Mary in the Incarnation and her modeling of the key tenant of Christianity that rejects Platonic, Gnostic and modern philosophy which separates body and soul. The Incarnation, the feast today, the earliest Christian creed, the Church which was Marian before it was Petrine or Pauline, declare that “the Body (and body) matters!”

Lambs still lead to slaughter

The text today from the Roman Catholic Lectionary makes us aware of martyrs. The Merriam-Webster On Line Dictionary defines martyrdom as “the suffering of death on account of adherence to a cause and especially to one's religious faith” The press today contains stories of St Stephen from Catholic sources and many stories from the Middle East, North Africa, India and Afghanistan about people who have died as martyrs. The Pope has mentioned the continuing attacks which have killed Christians in Nigeria in his Christmas message. The passage from the Book of Acts tells of the killing of Stephen, a Greek speaker, who had been chosen to be the first deacon of the early Church, as his preaching about Jesus in sensed the members of the Synagogue of Freedmen, a Greek-speaking synagogue in Jerusalem. Friar Jude Winkler describes the trial and stoning of Stephen as illegal mob action. We are aware that the action of mobs stirred by passion is difficult to control. The passage from Acts, written by Luke, concludes with reference to Saul (Paul) as a young Jew, a witness to the stoning, with whom the combatants left their cloaks. The psalmist praises God for the protection given to the faithful. The Gospel from Matthew advises followers of Jesus that the message we bring will stir up the passion of those who perceive a threat to their privilege, power or pride in living as His disciple. Matthew addressed a Jewish audience who had been banished from synagogue worship as followers of the Way. Friar Jude questions whether we are being effective Christians if we do not encounter difficulty in living the Word. The Prince of Peace sets the example in His Life, which is mirrored by Stephen, of being in communion with God at all times and being open to the Presence of the Spirit to guide our words and actions even as lambs to slaughter if that is part of our spiritual journey.

The Invitation to Come and See

The Gospel account from Luke of the birth of Jesus in the Roman Catholic Lectionary is proclaimed at midnight Mass. The shepherds are informed by the angels that the child they will see is the Messiah, the Anointed of God. This Presence is the king for whom Isaiah expresses great longing in the text from this Prophet of the time of kings of Israel who ruled in ways which threatened the survival of the relationship between God and the people He had chosen to be light to the nations. Friar Jude Winkler comments that a series of kings had failed to be the Prince of Peace who Isaiah understands will be anointed through Divine intervention in the life of the people of Israel. The Messiah, Jesus, brings the necessity of a response to people. Friar Jude says indifference is not an option.  An excerptfrom the first episode of CATHOLICISM, the magnificent video series hosted by Fr Robert Barron, puts the question of Jesus nature up front in the language of our time. Vicar and Alpha Course pioneer Nicky Gumbel explores the question, 'Who is Jesus?’ as the first step in the widely attended course aimed at those who are inquiring about being Christian. The passage from Titus is the concise question from the time of the early Church. The decision to recognize God is praised by the psalmist who captures the state of awe which Luke tells overwhelmed the shepherds to whom the angels brought the message of the Prince of Peace. Friar Jude identifies quite a few historical difficulties in the passage from Luke concerning the census of the tribes of Israel that brings the Holy Family to Bethlehem. Scholars of this Gospel marvel at the detailed construction of words using by Luke to make strong images and reverse our expectations about God. The sharp contrast between the temporal power of the Emperor who can require movement of tribes and the non threatening picture of the new born lying in accommodations intended for animals and being heralded by the outcasts of society, the shepherds who live in the open with unclean animals. These are the “the poor ones of Yahweh” for whom the Messiah brings Life. The blindness of the wealthy, powerful, self sufficient and proud does not allow them to see or be brought to silent awe at the Presence they encounter. The “journey to Life” in Luke is begun with the need of the Holy and very unusual family of Joseph, Mary and baby to travel to the city of David to announce the Messiah to the poor in Spirit. There is much more in this account than the Christmas Card images that remain so much at the surface of embracing Incarnation.

Promise kept

The texts today from the Roman Catholic Lectionary encourage us to consider how we understand and relate to the Promises of God. The psalmist is adamant that God does not forget His promises. This truth underlies the trust of the great persons of faith Abraham and Mary. The trust which requires faith beyond the understanding of our heart and mind is the goal of the believer. The text from the second book of Samuel is argued by WilliamM. Schniedewind, as having a profound effect on the shaping of Israel as a nation. The establishment of a hereditary monarchy in Israel is identified by Friar Jude Winkler as a change from charismatic selection of the Hebrew leaders. Human interpretation of the Promise of God can be used by people to facilitate their own social, political and economic ideas. This certainly is an active endeavour of many who claim to be agents of the will of God in bringing their form of change to society. The attribute of a Divine Promise is that it will be fulfilled. The “yes” of Mary completes the Promise of God to David of an heir to be ruler of the Kingdom of God. The text from the Gospel of Luke, the “Benedictus”, is the hymn which proclaims the Promise to David being realized as the Prophet of the arrival of Jesus (“God saves”), John prepares the Way.

Growing Up at Christmas

The texts today for the Fourth Sunday of Advent from the Roman Catholic Lectionary offer us some food to help grow us up as Christmas approaches. The Prophet Micah, according to Friar Jude Winkler, was a contemporary of Isaiah who saw Jerusalem as a sin city which needed restoration to values in which the people of God can live. He proclaimed for his own time a call to seek leadership for the people from the line of David and in a place with ``small town values``, Bethlehem. The passage from the letter to the Hebrews presents the restoration of the Promise to the people through Jesus action of being obedient to the will of the Father. Friar Jude comments that obedience, in our time, has a connotation of subordination which gives us difficulty. We need to grow into humility, obedience and trust so that the model of Mary operates with our being through the power of the Holy Spirit to allow the truth that the Will of God for people is Love, peace and fullness of Life. The Gospel of Luke tells of the movement of Mary to bring Presence to Elizabeth and begin a journey wherein the Shepherd Leader desired by Micah and the One obedient to the Will of the Father will be identified by John the Baptist who stands in his time as the Prophet who witnesses the fulfillment of the Promise within the mystery of the womb. Father Larry Gillick SJ captures the difficulty we have with taking it all in. Our cultural celebrations at this time also present a challenge to take it all in. We are overwhelmed and we try to overwhelm. We can sense impatience and we strain to be patient. The awe and wonder of the cultural celebration calls us to restore our awe and wonder at the invitation to grow up spiritually in the trust of Mary that we are blessed by those to whom we present the Presence of the Lord.

King and the poor remnant

The liturgy for today for which the texts of the RomanCatholic Lectionary were chosen opens with the “O Antiphon” “Rex Gentium” (King of the Nations). The text from the Book of Samuel tells of the offering of Samuel to the service of God in the Temple as completion of the promise made by Hannah, his mother, after the miracle of Samuel’s birth to her, a barren woman. The praise of God and the special understanding that the “poor ones of Yahweh” have of the love and mercy of God is expressed in the canticle from the second chapter of 1 Samuel. Fr. Richard Heilman writes a blog which explains that Anawim (pronounced ann-a-weem) is a Hebrew word from the Old Testament which describes the “poor ones” who remained faithful to God in times of difficulty. These humble people became known as the anawim or the “faithful remnant.” Friar JudeWinkler looks at the “Magnificat” of Mary from the Gospel of Luke as one of 3 Christian hymns selected by Luke for the passages about Jesus birth and presentation to the world. Mary celebrates the Anawim as those who get the message of the Incarnation. These people for whom humility, obedience to the will of God and trust in Providence are lived values, welcome the fulfilment of the Promise through the “yes” of Mary. The “yes” of Mary is the model for all believers. The Christian becomes the bearer of Christ to all people. Other scholars have commented on the fulfillment of the Beatitudes which is included in the Magnificat. The account of these blessings is different in Matthew 5:3-12 and Luke 6:20-23. The “missing” parts in the description from Luke can be found in the description in the Magnificat of those who have been able to put the idols of power, pride and self worship aside to be witness to the magnificent graciousness of the King of the Nations to offer intimate relationship with the poor in Spirit.

Visit to bring Christ

Psalm 33 from the Roman Catholic Lectionary today praises the awesome position of God who is the hope for nations to prosper. The lectionary offers a choice of two joyous readings about the presence of God in Love. The Prophet Zephaniah proclaims the glad tidings that God is in the midst of the remnant returning to Jerusalem after the exile to Babylon. The Lord has removed the judgements against the people and promises a reign of peace in relationship with God. The Song of Songs, according to Friar Jude Winkler, is likely an ancient wedding hymn which proclaims the visitation of Love to the young couple. Love is personified as the dove which is the representation of the Holy Spirit in Christian texts. The Gospel of Luke recounts the visitation of Mary to Elizabeth and the recognition of the Presence of God by the Prophet John the Baptist while he is still in the womb. Friar Jude discusses some of the reasons for this visit. Other scholars understand this visitation text to be extremely dense with Mary taking on the role of the New Ark of the Covenant as the Last Prophet of the Hebrew Testament in the priestly traditions of Zachariah and Elizabeth, affirms Jesus as the fulfillment of the Promises to Abraham and presents Mary as the “burning bush” and the model for believers to carry Christ to all people.

Response as generous as Mary

The daily choice of people to attend to the promptings of God is brought into focus today by the texts of the Roman Catholic Lectionary. The Prophet Isaiah is petitioning the King Ahaz to trust in Providence to be with Jerusalem as the forces that seem to be gathering against the city appear in the future. Friar Jude Winkler comments that Ahaz desires to seek the assistance of Assyria in this situation, thus placing Jerusalem under the control of the foreign empire and forcing the Hebrews to worship the gods of the Assyrian empire. Isaiah proclaims that the sign to the King that he should trust in God will be the birth of a child (likely in the family of Isaiah or Ahaz) who would be called Immanuel, “God is with us”. The psalmist answers the question of who can ascend to the mountain of the Lord and stand in His Presence. The person of clean hands and pure heart is able to move toward God. The state of purification to approach God is presented in the person of Mary in the Gospel from Luke. Friar Jude notes that the tense of the verb used by the Angel Gabriel in the text to announce the grace filled state of Mary indicates that this state continues as something which has always been. The request that she, a virgin, bear a child, the Son of God, is beyond her comprehension. The trust in Providence that she proclaims by her “yes” is that faith which allows the will of God to be active in drawing people to the deep relationship with God that has the intimacy of child within mother.

The reality in prayer

The texts from the Roman Catholic Lectionary today are about annunciation of great birth of people set apart by God for special action. The passage from Judges is the annunciation to the barren wife of Manoah that she would bear a son who would be dedicated to the service of God and His people. Such Divine action which makes real the prayers of those who have sought an end to infertility is, according to Friar Jude Winkler, evidence of the great belief of the Hebrew tradition in the words of prayer which are made reality by God. The psalmist joins in the praise of God who hears the words of the people and delivers them from the hands of the wicked. The openness of the woman in the episode from Judges to the action of God is paralleled by the praise and thanksgiving of Elizabeth as the story of the annunciation of the birth of John the Baptist is presented in the Gospel of Luke. The faith of Zachariah is seems to have been less than Elizabeth that their prayer would be answered. The naming of John, meaning “always merciful” is in the Hebrew custom of the congruence of name and mission. Friar Jude reminds us that Jesus is the name “always saves”. Faith that the words which are gifts from God, treated with the respect of prayer attention become reality is a deep relationship of trust in God. We are invited to live with the Word made Flesh. 

Leaders for the next Exodus

The passage from the Book of the Prophet Jeremiah in the Roman Catholic Lectionary tells of a second Exodus for the people of Israel who are exiled to Babylon. A new, righteous and just leader while bring them back to Jerusalem. The psalmist petitions God for a righteous judge defending the cause of the poor. Our hope that our children and grandchildren will be the change which brings the life of the world back towards harmony with the Shepherd God is constant, especially among those who have suffered the consequence of bad political decisions and support of public policy which has enriched the few and enslaved the many in struggle to fight for economic goals which further marginalize more of humanity in poverty. The false idols of personal survival and the protection of property have armed us to the teeth to confront one another to see that our will is done. The Gospel of Matthew presents the acceptance of Joseph of the will of God that he abandon the traditional culture which would single out his wife to be as “damaged goods” and one who had obviously been unfaithful to him. This decision to stand out against the “property rights” which we so often demand as basic justice continues to threaten the false leaders today who rely on an economic system of inequality and injustice to maintain the wealth they have set aside for themselves. The path of the new Exodus replaces fear with Love and receiving with giving. Listen to the invitation to embrace the Way from the Incarnate.

Leaders chosen by God

The Roman Catholic Lectionary at the midpoint of Advent presents texts to link Jesus to the ancient promise of rulers of the descendants of Jacob (Israel) from the tribe of Judah. The passage from Genesisis an assessment of the sons of Jacob and the decision that Judah should receive the blessing with the inheritance of the firstborn. Reuben is denied his natural place as the firstborn because of pride and immorality. Simeon and Levi are passed over as leaders because of violent action. The Sceptre of Judah is the tradition from which Israelite leadership will arise. The psalmist describes the characteristics of the leader of the people of God who attends to the poor, needy and weak in response to the guidance of God who does wondrous things for Israel. The fourteen generations described in the account of the genealogy of Jesus from Matthew’s Gospel from Abraham to David bring a descendent of Judah to rule the people. The tradition of the Messiah, as One who would also be of the line of Judah and the royal house of David is developed by Matthew through two more periods of fourteen generations, to the Babylonian exile and from that time to the birth of Jesus. Some rabbinical comment at the time of Jesus, when the Romans removed the authority to put people to death from the Jewish leaders, increased speculation that the Messiah may be present among them to restore the Spectre of Judah. Matthew will bring us and his Jewish audience to know that Jesus continues the Promise as the Kingdom of Heaven is established through His reign.

Rejoice in Social Justice

Today, the third Sunday of Advent, so called from the first word of the Introit at Mass (Gaudete, i.e. Rejoice), the Roman CatholicLectionary presents texts of joy and social teaching. The prophet Zephaniah prepares the people for the restoration of Jerusalem. This is the fruit of the Lord being present with the people. The passage from the Book of the Prophet Isaiah encourages us to trust in Providence and in thanksgiving make known to others the graciousness we experience in our lives for which we are deeply thankful. Our reflection on the theme of the goodness of God which we have personally witnessed may be the inspiration for others to become aware of the experiences of their lives for which they are truly thankful. From thanksgiving comes joy and even peace. Friar Jude Winkler speaks of the letter of Paul from prison written to the Philippians who are being persecuted for their decision to follow the Way. The text speaks of rejoicing, peace and thanksgiving. Life, in which thanksgiving, peace and joy trump tragedy, is attractive. The  crowds who go out to see John the Baptist in the Gospel of Luke seek to know what they should do. Luke responds with the directions of John to live a transformed life. This change of heart allows us to see others as God sees them. We understand that it is a matter of justice and righteousness to share. Our excess is not for us to idolize, like those people in Scripture who put worship of material possessions ahead of God and care for neighbour. Our work is to be done honestly and for the benefit of others. The purification of our motivations and actions in these ways will place us with the wheat which stays to bring life and not with the chafe which blows away and is consumed by the fires of mistrust and malevolence

Prophet points way out of desolation

The desolation which we experience in our journey is identified by the psalmist in the texts from the Roman Catholic Lectionary today. Events in life position us such that we find it difficult to see beyond the tragedy and turmoil to the peace in the light from the face of God. The Prophet Elijah is commemorated in the passage from the Book of Sirach. This book is categorized by Friar Jude Winkler as one of the last of the time of the Hebrew testament. (an apocryphal book due to lack of Hebrew original text). The Gospel from Matthew, the Jew writing to Jews about Jesus Kingdom as the Messiah, presents John the Baptist as the bridge between Hebrew and Christian testaments. John and Elijah point to the situations in our lives where we have replaced faith in God with trust in idols and human solutions to the problems which are the background to our inability to find God active in our time. Our call is to live simply and justly, aware of the Presence, as we use our lives to demonstrate love and compassion to all. This is proclaimed by these Prophets of restoration. The Kingdom of Heaven is realized in the relationship with Jesus as we respond to the Prophets to cast off our reliance on idols and guides of human construct which bring consequences full of human frailty and imperfection. Like Elijah who showed drought, or false fertility, was the fruit of false gods, darkness and turmoil is fruit of lifestyle not focused on living Love.

Understanding and action

The texts of the Roman Catholic Lectionary today return to the theme of the special consequence to those who are aware of their decision to reject the Way of God. This position is not restricted to the historical choices of peoples as Isaiah proclaims to the people of Israel in exile who survive without the blessings of living a relationship with God. The psalmist recalls the choice of the happy or joyful who do not scoff and scorn others but who yield healthy fruit of peace and depth in social interaction because they are mindful of the ever present invitation of God to seek holiness in relationship. The irony is that those seeking holiness are those most aware of the choice before them. The experience of the transformative Love makes clear the choice to seek that Love daily. Our behaviour is like the evil generation described in the Gospel of Matthew when we know the choice to Love is in front of us yet our self love and complacency causes our reluctance to choose the passion of Life in the Spirit. “...Wisdom is vindicated by her deeds” (Matthew 11.19)

Anticipation of Transformation

The texts from the Roman Catholic Lectionary today point to fulfillment of Divine Promises. The psalmist lauds the goodness and compassion of God. The works of God give Him praise. The Prophet Isaiah understands and proclaims that God is inviting the exiles in Babylon to return to a fruitful relationship with God in their lives in the Holy City. The Gospel from Matthew, who is a Jew writing to a Jewish audience, points to John the Baptist as the herald of the completion of the Promise of God that a Kingdom which cannot be seized by violence and force is about to be realized in the Kingship of Jesus. The transition to this kingdom will mark a change which Jews familiar with Scripture have associated with the return of Elijah. This transformation will mark a relationship between God and humanity that even the most aware, like the Baptist, will not have experienced.   

Present Him

The texts today from the Roman Catholic Lectionary direct our attention to the feast of Our Lady of Guadalupe. The proclamation of the Prophet Zechariah that the Lord God will draw all nations to Him is lived out in Mexico as a result of the conversion of the nation in response to Our Lady of Guadalupe. Fr Robert Barron, from the outstanding video series Catholicism, comments on the effect of the change of heart on the lives of the Mexican people. The images of the Basilica of Our Lady of Guadalupe invoke the desire to be silent before the Lord as instructed by Zechariah. The Gospel from Luke tells of the visitation of Mary to Elizabeth. The will of God to announce Jesus to the world is in the action of Mary. This action is not the leadership of the Petrine Church or the preaching of the Pauline Church, it is the Presence of the Word made Flesh in the person of a woman open to allowing her spirit to magnify the Lord. We find the path to the unity so needed in the people of God in the simple action to be His Will in life. Mary shows the Way for all believers. Thefirst question raised by Fr Barron in the Catholicism series is the interrogation by Jesus of his followers at Caesarea Philippi. The answer to His challenge “Who do you say I am?” is evidenced in lives like Mary which Present Him. 

Actions of the Good Shepherd

The psalmist from the texts of the Roman Catholic Lectionary today praises the judgement of the Lord. This aspect of God often brings fear to people. The psalmist expresses joy. Friar Jude Winkler comments on the setting of the passage from the Book of the prophet Isaiah. The people are in exile in Babylon and the author combats their conviction that God is a harsh task master who has judged and punished them harshly with the image of God as shepherd who will gather the lambs in His arm and lead them home. Friar Jude adds that Psalm 23, the extremely powerful praise of God as Shepherd comes from the time of the Babylonian exile. The image of the Shepherd from the Gospel of Matthew may be understood as being quite radical viewed from the market economy bias of modern life. It may have been in Jesus time that those who were the hired hand (John 10.12) would run away when the sheep were threatened. The Good Shepherd attends to the least significant and brings them back to the fold. This radical, inefficient, uneconomic, rash, impractical action is example for followers of the Way. We are in tension with our obligation to the many, the amount of time we have and our distractions to take care of ourselves. The Bible which celebrates Shepherd God may only be “read” by some sheep through our example.

The fullness of joy

The second week of Advent continues our preparation to be renewed by the experience of Incarnation as the gift we accept to be Jesus in the world. The texts from the Roman Catholic Lectionary celebrate restoration. The Book of the Prophet Isaiah exhorts the exiles in Babylon to hear the call to return to Jerusalem and the renewal of the Covenant with God in a manner through which the transgressions of the past are healed and new vision, freedom and speech will attract those seeking holiness to God. The psalmist praises the steadfast love of God through which the people will experience all that is good. The Way to God will be under Divine protection and the path chosen in relationship with the Divine will lead to joy and peace. The Living with Christwebsite quotes Julian of Norwich, an English mystic of the fourteenth century, “The fullness of joy is to behold God in everything.” Luke, the physician, tells the story of the healing of the paralytic in Capernaum. The determination of the friends of the crippled man to bring him to Jesus is recognized as great faith. Luke points out the attendance of the Scribes and Pharisees in the crowd who are assessing Jesus actions. The forgiveness of the sins of the man puts Jesus action in the same domain as the action of God. Luke is announcing a change in the relationship between God and humanity. The New Kingdom will not depend on human authorities. Healing will be the consequence of living in faith of the loving plan which is carried to people through Jesus Incarnate in our actions.

Return in Joy

Father Larry Gillick SJ concludes his reflection on the texts from the Roman Catholic Lectionary for the second Sunday in Advent with words from Psalm 126 “The Lord has done great things for us; we are filled with joy.” The Book of the Prophet Baruch tells of the call, from offstage in Father Larry’s words, to find joy in the call of God for a new Exodus from exile to return to the life with God in the Holy City, Jerusalem, where peace and justice will reign again. The new Exodus will be facilitated by God as the mountains of doubt and fear are laid low and the valleys of disappointment and despair are filled in. God seeks restoration of the Covenant relationship. This joy will involve triumph over troubles. Paul expresses his great joy at the faithfulness and growth of the Philippians in bringing the fruit of their relationship, seeking holiness in Jesus, to the assistance of Paul. The Apostle to the Gentiles is joyful even as, according to Friar Jude Winkler, he contemplates the end of his human existence. The call to be joyful comes in the Gospel of Luke from one crying in the desert. The Prophet, John the Baptist, is preparing the people to welcome Jesus who will lead them to the Kingdom of God as the same mountains and uncertain pathways that distracted the exiles in the time of Baruch are flattened and straightened with joy and faith that God continues daily to seek out His lost and welcome them to the Holy One.

The heavens were waiting for Yes

The Roman Catholic Lectionary today celebrates the Immaculate Conception of Mary with texts which are linked in many deep ways to the eternal role of Mary’s “Yes” in the calling of followers of Jesus to be Christ bearers. The commentary of Friar Jude Winkler is rich with many references to the deep scriptural basis for the dogma of the freedom of Mary from original sin. The enmity created between God and human, man and woman and human and nature by the free decision of Adam and Eve to reject God always underlines the essential characteristic of free choice for people in relationship with God. The Creator designs the creature to be free to reject the source of its own life. In this light, the “Yes” of Mary stands as the moment where the heavens were in suspense to know her response. This stands, at the same time with the understanding expressed by Paul in the Letter to the Ephesians that we are pre-destined by God to be able to accept all the grace and fullness of relationship with Him which is His eternal plan. Friar Jude notes the use of the Greek perfect tense in the translation of the greeting of Gabriel to Mary, in the Gospel from Luke, to indicate that the action of God in her life is ongoing, from the beginning, and includes in Catholic dogma, her exclusion from sin as preparation for the overshadowing of the Spirit which will bring her to the world as the New Ark of the Covenant. The free will of Mary, like ours and that of Adam and Eve is to accept or reject the invitation from God to bear Christ. The Church is Marion before it is Petrine or Pauline. The experience of leadership and powerful preaching of the main men of the early Church is preceded by and made possible by the profound “Yes” of the special virgin who continues to crush evil as Mother of the Church.

Wait on the revelation

The Lectionary of the Roman Catholic Church today presents texts which look at our spiritual blindness and how our awareness of the Presence and gifts of God in our lives needs restoration. Friar Jude Winkler comments on the passage from the Book of the Prophet Isaiah which promises the people of Israel that their relationship to God as children of Abraham remains unbroken and that awe at the wonders worked by God for His people will silence the arrogant and exalt the humble faithful. The psalmist proclaims faith in God to carry him through the trials of life in patient waiting for the revelation of the goodness of God in the land of the living. The psalmist prayer for courage and the ability to take heart is often our petition to God. Our faith will bring the restoration of our sight and thanksgiving for the gracious gifts we experience. The faith of the blind men in the Gospel from Matthew brings them to Jesus where the thanksgiving, awe and wonder of their healing make it impossible for them to be silent. Our view is through the dark glass and is so limited when it comes to perception of Divine action. Be still and have faith as we wait on the revelation of the Love of God.

Our plans may fail

The texts from the Roman Catholic Lectionary today may require some reflection to clarify how they apply to good religious people. The passage from the Book of the Prophet Isaiah describes the strong city of the righteous. This is apocalyptic literature looking to a time in the future when those, as Friar Jude comments, who have chosen to accept the choice to live life in Covenant with God, will know the justice and peace of the steadfast in faith with God. Our assumption that we are among the righteous may need to be analysed as we hear Jesus remind the people in the Gospel from Matthew that not all those who proclaim “Lord, Lord” will enter the kingdom of God. The nature of this kingdom of justice and peace can be imagined through the praise of the psalmist for the steadfast love of God. Our experience of the Love of the Kingdom can be diffused by our love of self. Our intentions to be peaceful, just, kind, compassionate and forgiving may not become action because we rely on our limited will power, ambition, need for recognition to bring about change. Our will power takes charge and we find that we have not surrendered our plan, as the first step, which opens us to seek and accept the will of the Father. Jesus sees our frailty and exhorts us to build our lives on the rock of the steadfast love of God and the mission to live that Love as people who seek and follow the will of God. 

Matthew shows hope

The Lord is my Shepherd is the praise of the psalmist today in the text from Roman Catholic Lectionary. The 23^rd psalm contains marvelous images of life in close relationship with God. The passage today the Book of the Prophet Isaiah is apocalyptic in nature as in provides the image of the heavenly banquet on the mountain of the Lord. FriarJude Winkler comments that the different ideas of Chapters 24-27 of Isaiah point to a later author than Isaiah. This description is often used in Christian funeral liturgies where it speaks the hope that the deceased will know the fullness of restoration to God after the time of suffering during his last days. Friar Jude sees the episode of the multiplication of the loaves and fishes in the Gospel of Matthew as the fulfillment of the hope presented in Isaiah. Jesus invites all nations to the mountain which is in pagan territory. His Presence is restorative. The blind see, the lame walk and the deaf hear. We become fully alive as His followers. Friar Jude touches on the significance of the number of loaves and the difference in the number of baskets of leftovers when Jesus audience is mostly pagan and when it is Jewish. The message of the abundance of food for everyone is clear. This is true today in both the spiritual and material sense even as people hunger for nourishment and peace. The resources for bringing healing and health are here. Our reluctance to obey and sit and share with others keeps the celebration of the feast on the mountain of God in our hopes rather than in our experience.

Looking for Shalom people

The texts today from the Roman Catholic Lectionary stir up the desire of people to know life with peace and joy. The prophet Isaiah speaks of a radical change in the relationship between God and Israel where the anointed messiah from God will by His Presence generate a peace and caring justice throughout the nations so that natural enemies will be reconciled and the needs of the marginalized addressed. The Spirit of God will permeate society with the multitude of perfect gifts like wisdom and understanding, counsel and might, the spirit of knowledge and the fear of the Lord. Friar Jude Winkler reminds us that the seven gifts of the Spirit symbolize, through the Hebrew understanding of the number 7, the perfection or completeness of spiritual gifts. The understanding of “fear” of the Lord is the overwhelming awe which the experience of such Divine Presence invokes. How do we move the wonderful image of Shalom created by Isaiah to realization? The Gospel of Luke invites us to join Jesus in praise of the wisdom of the Father in revealing the understanding of building and living Father-Son relationships today through the power of the Holy Spirit to the unencumbered, sincere, naive, childlike, open, patient and gracious people with whom we live. The illumination of the eyes of Jesus on the people will open us to the relationships which can transform people to practice Shalom in His Presence.

Shalom and Francis Xavier

The verse of Shalom (Isaiah 2:4), peace so profound that it changes the nature of nations, is hidden within the passage in the Roman Catholic Lectionary from the Book of the Prophet Isaiah. This poem, according to Friar Jude Winkler, is also in the Book of the Prophet Micah. The psalmist praises the peace and direction from God found within the walls of Jerusalem. At the time of the Kingdom of David and Solomon, the society formed around following the will of God attracted interest from all the nations. The understanding that we are called to be a light to the nations is often missing in our time of many religious denominations which seem to emphasize their difference rather than the common search for the gifts of peace and unity which are the fruits of moving toward the Mountain of God. Matthew tells of Jesus encounter with the centurion who demonstrates faith that God will act through Jesus to heal his servant. The Church commemorates St Francis Xavier today who is credited by Living with Christ with the proclamation “Lord, I am here! What do you want me to do? Send me anywhere you like.” Faith that the will of God for our lives will always bring the best outcome is at the foundation of the great openness of this saint to be the example of Jesus disciple in many corners of the earth. 

Distracted to disorder

The new liturgical year begins with the season of Advent. The texts from the RomanCatholic Lectionary today bring to mind that preparation to celebrate Christmas, when the “just shoot” promised by the Prophet Jeremiah to the disposed of the southern kingdom of Judah and the city of Jerusalem, becomes our understanding of the nature of Jesus as One who restores the disorder in our lives to renewed focus on growing our relationship with Him. The season of shopping has begun and many vendors who work only during this season are offering special treats for our distraction and gratification. We decide that we need some things that offer momentary gratification yet soon begin to be extra baggage in our life. Friar Jude Winkler compares our tendency to greater disorder and distraction to the decision to have the little donut. The moment on our lips... is chosen even though the additional calories are not going to help. The path we take is like the Thessalonians, who Paul commends in the passage from his letter. We are following the example of Jesus in living with visible love and attention to one another. Paul, according to Friar Jude, at this time, is certain of the imminent return of Jesus and the last days of the World. The exhortation of the “Apostle to the Gentiles” to increase our pursuit of holiness is more urgent as the end approaches. We would agree that the battle to keep ourselves from the disorder of our own passions and gratifications would be more focused in our final days. Father Larry Gillick SJ takes the opportunity to remind us of the need for honesty in our lives concerning the disorder and self centered orientation we find there. Father Larry considers the response of the residents of the US east coast to the storm Sandy. It would be among the natural signs in the Gospel of Luke which are opportunities for us to attend to our real needs and the poverty of the “just shoot” who brings order back to lives which are responding too frequently to the distractions that disorder.

Harden not our hearts

The passage from the Book of Revelation in the Roman Catholic Lectionary today is an image of the Life which streams from the New Jerusalem which will be the triumph of the Lord and the Lamb over all the forces of evil on earth. Friar Jude Winkler reminds us that this image of Life flowing originates in the image of Life flowing from the Temple described by the Prophet Ezekiel (Ezekiel 47:1-12). The psalm today is the usual invitatory psalm for the Morning Prayer portion of the Liturgy of the Hours. The difficulty we have is addressed by the psalmist as stubbornness of heart. Our human ego balks at the thought that we may have made bad decisions for ourselves and others. We rush quickly to our own defense. We miss the healing leaves of the Tree of Life which are offered to us without regard for our state of worthiness before God or the details of our life experience. The Gospel of Luke advises that we not reject or reduce the volume of the call we hear to relationship with God by self medication or distraction. The world ends for all. This may come in somewhat predictable fashion and we may be able to deal with “our issues” over time or as Luke suggests, it may come suddenly without notice. The time of tribulation is mentioned by Friar Jude in two contexts. It may be the “final days” struggle of the person attracted to relationship with God as the stubbornness of life is resolved or it may be the daily struggle of believers who try to live faithfully to the relationship they practice with God.