The texts from the Roman Catholic Lectionary challenge us to contemplate and respond to our High Priest and Messiah being in our midst.
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| In our midst |
The reading from the Book of Malachi characterizes the expectation of Israel for the coming Messenger of the Covenant.
* [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b; others hold that they are one and the same person. Some consider “the lord” and “the messenger of the covenant” to be divine, while others hold that in the text’s literal sense he is a messianic earthly ruler.1
Who is this King of glory? This is a question addressed in Psalm 24 as a choir identifies the approaching God and invites the very Temple gates to bow down in obeisance.
* [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).2
The passage from the Letter to the Hebrews asserts Jesus had to become like his brothers and sisters in every respect.
* [2:5–18] The humanity and the suffering of Jesus… The reference to Jesus as leader (Heb 2:10) sounds the first note of an important leitmotif in Hebrews: the journey of the people of God to the sabbath rest (Heb 4:9), the heavenly sanctuary, following Jesus, their “forerunner” (Heb 6:20). It was fitting that God should make him perfect through suffering, consecrated by obedient suffering. Because he is perfected as high priest, Jesus is then able to consecrate his people (Heb 2:11); access to God is made possible by each of these two consecrations. If Jesus is able to help human beings, it is because he has become one of us; we are his “brothers.” The author then cites three Old Testament texts as proofs of this unity between ourselves and the Son. Ps 22:22 is interpreted so as to make Jesus the singer of this lament, which ends with joyful praise of the Lord in the assembly of “brothers.” The other two texts are from Is 8:17, 18. The first of these seems intended to display in Jesus an example of the trust in God that his followers should emulate. The second curiously calls these followers “children”; probably this is to be understood to mean children of Adam, but the point is our solidarity with Jesus. By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Heb 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Heb 2:15) is a religious fear based on the false conception that death marks the end of a person’s relations with God (cf. Ps 115:17–18; Is 38:18). Jesus deliberately allied himself with the descendants of Abraham (Heb 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Heb 2:17), as one who experienced the same tests as they (Heb 2:18).3
In the Gospel of Luke, Jesus is presented in the Temple and returns to Nazareth with Mary and Joseph.
* [2:25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God’s rule in Israel. The birth of Jesus brings these hopes to fulfillment.4
As Nicky Santos, S.J. reflected on the reading from Luke, he was struck by two aspects. The first involved Mary and Joseph bringing Jesus to the Temple. In a way, they make Jesus present. The second aspect is of Simeon and Anna recognizing Jesus as the promised one. As disciples of Jesus, each one of us is called to embrace both these aspects. To be the presence of Jesus in the world around us and to be able to recognize Jesus as revealed or made present by others.
To be the presence of Jesus in the world, it might help to recall the beautiful prayer of Saint Teresa of Avila:
God of love, help us to remember
That Christ has no body now on earth but ours
No hands but ours, No feet but ours
Ours are the eyes to see the needs of the world.
Ours are the hands with which to bless everyone now.
Ours are the feet with which he is to go about doing good.
And, to recognize Jesus made present by others, we perhaps need to, as Simeon and Anna did, rely on God’s grace.5
Don Schwager quotes “Christ who was rich became poor,” by Origen of Alexandria (185-254 AD).
"For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, 'a lamb a year old,' but the second, since 'she could not afford' (Leviticus 5:7) the first. For as it was written about her, Jesus' parents came 'to offer a sacrifice' for him,'according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."' But this also shows the truth of what was written, that Jesus Christ 'although he was rich, became a poor man' (2 Corinthians 8:9). Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, 'But you, O Bethlehem Ephratha, who are little to be among the clans of Judah' (Micah 5:2), and the rest. (excerpt from HOMILIES ON LEVITICUS 8.4.3)6
The Word Among Us Meditation on Luke 2:22-40 imagines how tender that moment was when Simeon took the child Jesus into his arms. The “consolation of Israel” had finally arrived (Luke 2:25). You can just hear the emotion welling up in his words: “Now, Master, you may let your servant go in peace” (2:29). At last, I have seen him. I can depart now, Lord, because you have come to save my people. Simeon knew right then and there that everything was going to be okay. He didn’t know how it would happen or when it would happen, but that didn’t matter. He knew that it would happen, and that was enough for him to believe.
God knows your anguish; he hears your prayers; he knows your concerns. So let him console you. Today in the house of the Lord, you will meet Jesus in the unlikely form of bread and wine—as Simeon met him in the unlikely form of an infant. When you receive him, think of this prayerful man. Just as he did, take Jesus into your hands and into your heart. He has come to bring salvation and consolation. He may not tell you how or when, but it doesn’t matter right now. Christ is in you, and everything is going to be okay.
“Master, my eyes have seen your salvation. I surrender myself to you.”7
At the Edge of the Enclosure, Suzanne Guthrie quotes Guerric of Igny (c.1070-1157) urging us to become a light.
Behold then, the candle alight in Simeon's hands. You must light your own candles by enkindling them at his, those lamps which the Lord commanded you to bear in your hands. So come to him and be enlightened that you do not so much bear lamps as become them, shining within yourself and radiating light to your neighbors. May there be a lamp in your heart, in your hand and in your mouth: let the lamp in your heart shine for yourself, the lamp in your hand and mouth shine for your neighbors. The lamp in your heart is a reverence for God inspired by faith; the lamp in your hand is the example of a good life; and the lamp in your mouth are the words of consolation you speak.8
Friar Jude Winkler comments that Malachi, one of the last prophets in the Hebrew Testament, expresses the justice Israel should practice. Luke, though respectful of Jewish traditions, appears confused about who needs purification as Jesus participates in the Jewish Rite of Redemption. Friar Jude reminds us of the conflict in the thinking of a Jewish woman praying Shema Israel and being the Mother of God.
Fr. Richard Rohr, OFM, shares that one of the things he most appreciates about his Franciscan heritage is its alternative orthodoxy. The Franciscan tradition has applied this phrase to itself and its emphasis on “orthopraxy”; we believe that lifestyle and practice are much more important than mere verbal orthodoxy. While orthodoxy is about correct beliefs, orthopraxy is about right practice. St. Thomas Aquinas (1225–1274), the famous Dominican Doctor of the Church, may have been influenced by St. Francis of Assisi when he wrote, “Prius vita quam doctrina.” [2] Or, “Life is more important than doctrine.” All too often Christianity has lost sight of that in spite of Jesus’ teaching and example.
In Laudato Si’: On Care for Our Common Home, Pope Francis writes, “In the heart of this world, the Lord of life, who loves us so much, is always present. God does not abandon us, God does not leave us alone, for God has united . . . definitively to our earth, and God’s love constantly impels us to find new ways forward. Praise be to God!” [4]
I believe the Franciscan worldview with its alternative orthodoxy can help us “find new ways forward” and stop being so afraid of change.9
Our role, making Christ present in the world, requires we be agents of change guided by the Spirit to resolve conflicts and celebrate Love.
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