The texts from the Roman Catholic Lectionary today urge us to listen to the prophetic message to turn toward the path that God is calling us to follow.
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| Distracted from the Way |
The passage from Sirach praises the Prophet Elijah.
* [48:11] Verse 11b is not extant in the Hebrew; it is represented in the Greek tradition by “for we too shall certainly live.” But this can hardly be the original reading.1
In Psalm 80 people complain that God has broken down the wall protecting the once splendid vine brought from Egypt.
* [Psalm 80] A community lament in time of military defeat. Using the familiar image of Israel as a vineyard, the people complain that God has broken down the wall protecting the once splendid vine brought from Egypt (Ps 80:9–14). They pray that God will again turn to them and use the Davidic king to lead them to victory (Ps 80:15–19).2
The Gospel of Matthew is Jesus explanation of the coming of Elijah. They did to him whatever they pleased.
* [17:9–13] In response to the disciples’ question about the expected return of Elijah, Jesus interprets the mission of the Baptist as the fulfillment of that expectation. But that was not suspected by those who opposed and finally killed him, and Jesus predicts a similar fate for himself.3
Molly Mattingly comments Advent is a season when we remember the demands of our past (salvation history) and future (fulfillment of the Kingdom) on the present, calling us to action. This is a season to remember that we are on earth for a particular purpose. We may have fallen asleep to our vocations as baptized members of the Body of Christ – but we need to wake up!
John pointed to Jesus the way Elijah pointed to God – with a fiery call to repentance. Still, the first reading prophesies Elijah to “bring an end to wrath before the day of the LORD” and “turn back the hearts of fathers toward their sons.” He calls for peace and reconciliation. I find it interesting that the parents’ hearts turn back; in scripture, isn’t it usually the younger generation that is called to remember their ancestors and the works God has done in the past? Elijah calls parents to turn their faces towards their children. In the psalm, we as God’s children respond, “Make us turn to you; show us your face, and we shall be saved.”4
Don Schwager quotes “John fulfills Elijah's prophetic ministry,” by John Chrysostom, 547-407 A.D.
"They did not know this from the Scriptures, but the scribes used to tell them, and this saying was reported among the ignorant crowd, as also about Christ. Therefore the Samaritan woman also said, 'The Messiah is coming; when he comes, he will show us all things' (John 4:25). And they themselves asked John, 'Are you Elijah or the prophet?' (John 1:21). For this opinion was strong, as I said, both the one about Christ and the one about Elijah, but they did not interpret it as it should have been. For the Scriptures speak of two comings of Christ, both this one that has taken place and the future one. Paul spoke of these when he said, 'For the grace of God has appeared for the salvation of men, training us to renounce irreligion and worldly passions, and to live sober, upright and godly lives in this world' (Titus 2:11-12). "Behold the first advent, and listen to how he declares the coming advent: 'Awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ' (Titus 2:13). The prophets also mention both advents; of the one that is second they say that Elijah will be the forerunner; John was forerunner of the first, John whom Christ also called by the name Elijah, not because he was Elijah but because he was fulfilling Elijah's ministry. For just as Elijah will be the forerunner of the second advent, so John was of the first. But the scribes, confusing these things and perverting the people, mentioned that coming alone, the second one, to the people, and said, 'If this is the Christ, Elijah ought to have come first.' That is why the disciples also say, 'Then why do the scribes say that first Elijah must come?'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 57.1)5
The Word Among Us Meditation on Sirach 48:1-4, 9-11 asks did you notice a shift in tone in this reading? From the powerful and somewhat scary images of fire and judgment, the passage ends on a softer, more hopeful note. Elijah is destined to “put an end to wrath before the day of the Lord, to turn back the hearts of fathers toward their sons, and to re-establish the tribes of Jacob” (Sirach 48:10). What should we make of such a switch?
Well, we all know that Elijah’s “superpowers” didn’t come from Elijah himself—they came from God. God can create something out of nothing; he can manipulate the natural elements. His might and power are beyond our wildest imagination. So the shift in tone tells us that God is not just some “super-superhero” who goes around striking down the wicked with lightning bolts. He is a God of just judgment but also a God of mercy. He is the Creator of the universe, and he cares about each and every one of us. He knows the most intimate details of our lives, including our failings. And he wants to make them right.6
Friar Jude Winkler comments on the theme of the Book of Sirach that Hebrew history contains people as good as the Greek heroes. The Gospel identifies the role of John the Baptist and Jesus in the Day of the Lord. Friar Jude reminds us that attached to our sins and distractions we may not embrace the message of Jesus.
The post by Franciscan Media about Saint John of the Cross, Saint of the Day for December 14, tells us there are many mystics and many poets. John is unique as mystic-poet, expressing in his prison-cross the ecstasy of mystical union with God in the Spiritual Canticle.
In his life and writings, John of the Cross has a crucial word for us today. We tend to be rich, soft, comfortable. We shrink even from words like self-denial, mortification, purification, asceticism, discipline. We run from the cross. John’s message—like the gospel—is loud and clear: Don’t—if you really want to live!7
Fr. Richard Rohr, OFM, comments as we grow in wisdom, we realize that everything belongs and everything can be received. We see that life and death are not opposites. They do not cancel one another out; neither do goodness and badness. There is now room for everything to belong. A radical, almost nonsensical “okayness” characterizes mature believers, which is why they are often called “holy fools.” We don’t have to deny, dismiss, defy, or ignore reality anymore. What is, is gradually okay. What is, is the greatest of teachers. At the bottom of all reality is always a deep goodness, or what Thomas Merton called “a hidden wholeness.” [1] This week’s practice is really an encouragement to find or continue with a regular practice to deepen your experience of everything belonging. It is taken from Doctor Gabor Maté’s book In The Realm of Hungry Ghosts: Close Encounters with Addiction.
At a recent meditation retreat, however, I had a breakthrough: I realized that my expectations for meditation practice had been too harsh—on myself. I wanted to be “good” at it, I wanted spiritually uplifting things to happen, I wanted deep insights to arise. I now know it’s a gentle process. One doesn’t have to be good at meditation, achieve anything, or look for any particular result. As with any skill, only practice leads to improvement—and improvement is not even the point. The only point is the practice. What I have found is that when I do practice meditation, I find more ease in my life. I’m calmer, more emotionally present, more compassionate to others, and far less reactive to external triggers. In other words, I’m more of a self-regulating adult and am less prone to self-soothing, addictive behaviors.8
The mission of the Prophets is to be a “Wake Up Call” to us as we are distracted by our own passions from turning toward God.
References
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