The texts from the Roman Catholic Lectionary today challenge us to live as mature Christians who bring Christ to the events of our lives.
Fourth Sunday in Advent
The reading from the Second Book of Samuel declares God’s Covenant with David.
* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.1
Psalm 89 praises God’s Covenant with David.
* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30.2
The reading from the Letter of Paul to the Romans is teaching in a Final Doxology.
* [16:25–27] This doxology is assigned variously to the end of Rom 14; 15; 16 in the manuscript tradition. Some manuscripts omit it entirely. Whether written by Paul or not, it forms an admirable conclusion to the letter at this point.3
In the Gospel of Luke, the Birth of Jesus is foretold to Mary by the angel Gabriel.
* [1:26–38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Lk 1:11–12, 26–29) and then told by the angel not to fear (Lk 1:13, 30). After the announcement is made (Lk 1:14–17, 31–33) the parent objects (Lk 1:18, 34) and a sign is given to confirm the announcement (Lk 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Lk 1:32–33) and Son of God (Lk 1:32, 35).4
Steve Scholer suggests we focus on Gabriel’s words and think back to when we were younger and someone may have said, “Well, that is just impossible. You better get that out of your head.” But now, with our faith much stronger, we know better. We know that with God at our side, our potential is unlimited, and whatever we focus our attention on can become reality.
That reality is not limited to personal growth or gaining control over our lives, but includes our potential to love others and to serve those in need – two actions which know no bounds. If we really want to do more for others and demonstrate our love and concern for them, we can, “For nothing will be impossible with God.”5
Don Schwager quotes “Jesus is Son of God and Son of Mary,” by Bede the Venerable, 672-735 A.D.
"We should carefully note the order of the words here, and the more firmly they are engrafted in our heart, the more evident it will be that the sum total of our redemption consists in them. For they proclaim with perfect clarity that the Lord Jesus, that is, our Savior, was both the true Son of God the Father and the true Son of a mother who was a human being. 'Behold,' he says, 'you will conceive in your womb and give birth to a son' - acknowledge that this true human being assumed the true substance of flesh from the flesh of the Virgin! 'He will be great and will be called the Son of the Most High' - confess too that this same Son is true God of true God, co-eternal Son forever of the eternal Father!" (excerpt from HOMILIES ON THE GOSPELS 1.3.22)6
The Word Among Us Meditation on Luke 1:26-38 comments that as modern-day Christians, we don’t experience the Jews’ yearning for a Messiah, but we can still feel the ache of longing. For peace. For justice. For security. Jesus is the fulfillment of these yearnings too. When conflict—on a large or small scale—threatens to tear us apart, Jesus offers reconciliation and the chance to live once more in peace with God and our neighbor.
When injustice breaks our hearts, Jesus tells us he has come to make all things right and to give us the strength to make things better in our own corner of the world. When insecurity makes us feel as if nothing ever remains the same, Jesus reminds us that his kingdom is everlasting; he gives us a sure foundation to build our lives on. That’s the kind of fulfillment that the kingship of Jesus can bring. That’s what he promises. And that’s a gift we can all receive this Christmas. “Jesus, you are the fulfillment of all my longings! I love you, Lord!”7
At the Edge of the Enclosure, Suzanne Guthrie meditates that not only Mary must respond to the angel's Ave. You and I are asked to conceive the Christ within us. She quotes Meister Eckhart (1260-1328).
We are all meant to be mothers of God. What good is it to me if this eternal birth of the divine Son takes place unceasingly, but does not take place within myself? And, what good is it to me if Mary is full of grace if I am not also full of grace? What good is it to me for the Creator to give birth to his Son if I do not also give birth to him in my time and my culture? This, then, is the fullness of time: When the Son of Man is begotten in us8.
Friar Jude Winkler describes the change from leaders of Israel chosen charismatically to the Dynasty promised to David. Mary “always full of grace” begins a journey to comprehend her role in the birth of the Messiah. Friar Jude reminds us that vulnerability and surrender are the characteristics of the Annunciation and Mary’s “Yes”.
Fr. Richard Rohr, OFM, comments that we must move beyond a merely sentimental understanding of Christmas as “waiting for the baby Jesus” to an adult and communal appreciation of the message of the incarnation of God in Christ. Franciscans have always believed that the incarnation was already the redemption, because in Jesus’ birth God was saying that it was good to be human, and God was on our side.
The celebration of Christmas is not merely a sentimental waiting for a baby to be born. It is much more an asking for history to be born! Creation groans in its birth pains, waiting for our participation with God in its renewal (see Romans 8:20–23). We do the Gospel no favor when we make Jesus, the Eternal Christ, into a perpetual baby, who asks little or no adult response from us. One even wonders what kind of mind would want to keep Jesus a baby. Maybe only one that is content with “baby Christianity.”9
The joy of living in the Body of Christ is a fruit of our surrender and vulnerability in our relationship with God.
References
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