The texts from the Roman Catholic Lectionary today challenge us to contemplate the preparation we need to respond “yes” to nudges of the Spirit to bring Christ into our environment.
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. (Isaiah, CHAPTER 7 | USCCB, n.d.)
Psalm 40 offers 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). (Psalms, PSALM 40 | USCCB, n.d.)
The reading from the Letter to the Hebrews proclaims 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). (Hebrews, CHAPTER 10 | USCCB, n.d.)
In the Gospel of Luke, the Birth of Jesus is Foretold.
* [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).
* [1:32] Son of the Most High: cf. Lk 1:76 where John is described as “prophet of the Most High.” “Most High” is a title for God commonly used by Luke (Lk 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17).
* [1:34] Mary’s questioning response is a denial of sexual relations and is used by Luke to lead to the angel’s declaration about the Spirit’s role in the conception of this child (Lk 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God.
* [1:36–37] The sign given to Mary in confirmation of the angel’s announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary’s pregnancy, for nothing will be impossible for God. (Luke, CHAPTER 1 | USCCB, n.d.)
Larry Gillick, S.J. comments that Mary listened, heard, reacted humanly and responded generously. She did not stop these elements of a relationship of trust and surprises.Now to our living and listening these days in the Second Week of Lent. We are encouraged to reflect on just to what we are listening ourselves.
There are sounds, voices, noises which are quite harmful to our living receptively. I am not suggesting total silence or withdrawal from life. I do suggest withdrawing from what is not life, not grace, not relational. What takes me down? The downer we feel, the less relational we become. I know of families who are divided by politics and so are divided, separated, angry and dismissive. I wonder to what they have been listening which makes them unavailable to listen to each other. Doesn’t sound like Easter at all, but it does sound like it does keep us separated from what separates us from our better selves, our graceful presence. (Gillick, n.d.)
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) (Schwager, n.d.)
The Word Among Us Meditation on Isaiah 7:10-14; 8:10 comments that ,in contrast with Ahaz, Mary does not weary God. She responds to the angel’s announcement with faith and trust. She asks him how such a marvelous thing will happen. But when the angel says that “nothing will be impossible for God,” she simply replies, “I am the handmaid of the Lord. May it be done to me according to your word” (Luke 1:37, 38).
We might struggle to have the same faith and trust that Mary had. But remember: God has already done the impossible for you. He has given you Emmanuel, the One who became man to save you from your sins and to be with you into eternity. Today, as you celebrate this special feast, thank God for his love and faithfulness. Then ask for the grace to trust in all his promises!
“Holy Mary, teach me to place all my trust in your son!” (Meditation on Isaiah 7:10-14; 8:10, n.d.)
Friar Jude Winkler explains the strategy of Isaiah to influence Ahaz to trust in God by naming his child Emmanuel or “God is with us”. Hebrews proclaims the sacrifice of Christ as replacing the transfusion of life in the blood of bulls and goats with the one sacrifice of the Son. The worthiness of Mary resonates with her fullness of grace being expressed in the perfect tense in Greek. Friar Jude notes that the example of Mary, the New Ark of the Covenant, shows us the Way to surrender to make Jesus present.
Fr. Richard Rohr, OFM, introduces CAC Faculty Emerita Cynthia Bourgeault who has spent decades teaching the practice of Centering Prayer.
For over forty years now, the following four guidelines have successfully introduced tens of thousands of people worldwide to Centering Prayer:
Choose a sacred word as the symbol of your intention to consent to God’s presence and action within.
Sitting comfortably and with eyes closed, settle briefly and silently introduce the sacred word as the symbol of your consent to God’s presence and action within.
When engaged with your thoughts [including body sensations, feelings, images, and reflections], return ever-so-gently to the sacred word.
At the end of the prayer period, remain in silence with eyes closed for a couple of minutes. [1]
Father Thomas Keating suggests praying for twenty minutes twice a day. (Rohr, n.d.)
We ponder our favour with God and seek the guidance of the Spirit to respond with “yes” to invitations to surrender to the Will of God.
References
Gillick, L. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved March 25, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/032525.html
Hebrews, CHAPTER 10 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 25, 2025, from https://bible.usccb.org/bible/hebrews/10?4
Isaiah, CHAPTER 7 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 25, 2025, from https://bible.usccb.org/bible/isaiah/7?10
Luke, CHAPTER 1 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 25, 2025, from https://bible.usccb.org/bible/luke/1?26
Meditation on Isaiah 7:10-14; 8:10. (n.d.). Word Among Us. Retrieved March 25, 2025, from https://wau.org/meditations/2025/03/25/1234759/
Psalms, PSALM 40 | USCCB. (n.d.). Daily Bible Readings. Retrieved March 25, 2025, from https://bible.usccb.org/bible/psalms/40?7
Rohr, R. (n.d.). Centering Prayer. CAC Daily Meditations. Retrieved March 25, 2025, from https://cac.org/daily-meditations/centering-prayer/
Schwager, D. (n.d.). You Have Found Favor with God. Daily Scripture net. Retrieved March 25, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=mar25a
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