The texts from the Roman Catholic Lectionary today invite us to contemplate the life that results from our decision to seek and follow the Will of God.
Life on the Journey
In the reading from the Prophet Isaiah he 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.1
Psalm 40 is a thanksgiving for deliverance and a prayer for help.
* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17).2
The reading from the Letter to the Hebrews reveals One Sacrifice instead of Many.
* [10:1–10] Christian faith now realizes that the Old Testament sacrifices did not effect the spiritual benefits to come but only prefigured them (Heb 10:1). For if the sacrifices had actually effected the forgiveness of sin, there would have been no reason for their constant repetition (Heb 10:2). They were rather a continual reminder of the people’s sins (Heb 10:3). It is not reasonable to suppose that human sins could be removed by the blood of animal sacrifices (Heb 10:4). Christ, therefore, is here shown to understand his mission in terms of Ps 40:5–7, cited according to the Septuagint (Heb 10:5–7). Jesus acknowledged that the Old Testament sacrifices did not remit the sins of the people and so, perceiving the will of God, offered his own body for this purpose (Heb 10:8–10).3
The Gospel of Luke is the announcement of the Birth of Jesus.
* [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
Barbara Dilly comments that Isaiah tells us that God will step in and rescue us even in our weakness, but we do well to recognize that it annoys God. The point is, though, even when we wear down God’s patience, he doesn’t give up on us. God keeps working with us.
Like Mary, when we humbly declare ourselves to be a servant of the Lord, we participate in God’s saving grace. By doing God’s will, we are consecrated through the offering of the Body of Jesus Christ. Nothing else we try, like our sacrifices and offerings, are an acceptable alternative to obediently showing up to do God’s will. I pray today that I “show up” somewhere, somehow……today and everyday I will begin my day with “Here I am, Lord; I come to do your will.”5
Don Schwager quotes “Do you wish to be great?”, by Augustine of Hippo, 354-430 A.D.
"Just imagine the incredible kindness and mercy! He was the only Son, but He did not want to remain alone. So that humans might be born of God God was born of humans. Begotten of God is He through Whom we were created - Born of a woman is He through Whom we are to be re-created. The Word first wished to be born of humans, so that you might be assured of being born of God" (excerpt from Sermon on John 2, 13)6
The Word Among Us Meditation on Luke 1:26-38 comments that accepting that “nothing will be impossible for God,” not even the miracle of a virgin conceiving a child, Mary embraces God’s will for her without hesitation (Luke 1:37). And because she did, the whole world now has reason to rejoice.
Rejoice! God continues to reveal himself! He continues to speak to you through Scripture, the Church, and the Holy Spirit’s promptings in your heart. Rejoice that God is in your midst, just as Jesus was with Mary. Rejoice that through his word and his promptings, God is always seeking to guide you and reveal his love to you. Rejoice that Christ is with you to keep you from getting lost. Rejoice that Jesus has given you all you will ever need to remain steadfast. “Holy Mary, pray for us so that we can rejoice with you today!”7
Friar Jude Winkler notes Isaiah uses the Hebrew ‘almah' that designates a young woman of marriageable age without specific reference to virginity. The Septuagint (Greek translation) translated the Hebrew term as 'parthenos', which normally does mean virgin. The use of the Greek perfect tense in declaring Mary’s “fullness of Grace” supports the dogma of her “Immaculate Conception”. Friar Jude shares the total vulnerability of the New Ark of the Covenant to the Will of God.
Fr. Richard Rohr, OFM, introduces Evelyn Underhill (1875–1941), the renowned writer on mysticism, who shares that the impact of Paul’s mystical experience was an all-pervading belief that Christ’s love was with him in all things, especially suffering.
We misunderstand St. Paul’s mysticism if we confuse it with its more sensational expressions. As his spiritual life matured his conviction of union with the Spirit of Christ became deeper and more stable. . . . Its keynote is struck in the great saying of his last authentic letter: “I can do all things through Christ which strengtheneth me” (Philippians 4:13). This statement has long ago been diluted to the pious level, and we have ceased to realize how startling it was and is.8
Author and professor Julia Gatta describes the heart of the apostle Paul’s ministry as holding the paradox of suffering and new life, Christ’s crucifixion and resurrection, together.
We experience resurrection, as St. Paul did, embedded in travail itself: “We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies” (2 Corinthians 4:8–10). Without the resurrection to enliven his experience of suffering, Paul would have been both afflicted and crushed, perplexed and driven to despair, struck down and destroyed. But he is not. The Risen Christ illumines everything.8
Today the Spirit invites us to apply the example of Mary’s “yes” to our journey as servants of the Lord.
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