Time of Transformation

The texts from the Roman Catholic Lectionary today, the Feast of Our Lady of Guadalupe, invite us to reflect on how the experience of the love and mission of God is the foundation of transformations in both individuals and society.

 

Our Lady of Guadalupe Parish

The Reading from the Prophet Zechariah is an Expansion on the Themes of the First Three Visions.

* [2:10] Land of the north: refers to Babylon (v. 11), in a geographic rather than a political sense, as the place from which exiles will return. The designation is “north” because imperial invaders historically entered Palestine from that direction (see Jer 3:18; 23:8).

* [2:15] Many nations…my people: a way of expressing God’s relationship to people in covenant language. The covenant between God and Israel (see Jer 31:33; 32:38) is here universalized to include all nations.

* [2:16] The holy land: the Lord’s earthly territory, a designation found only rarely in the Old Testament. (“Zechariah, CHAPTER 2 | USCCB,” n.d.)

The Text from the Book of Revelation proclaims The Woman and the Dragon.

* [12:1–6] The woman adorned with the sun, the moon, and the stars (images taken from Gn 37:9–10) symbolizes God’s people in the Old and the New Testament. The Israel of old gave birth to the Messiah (Rev 12:5) and then became the new Israel, the church, which suffers persecution by the dragon (Rev 12:6, 13–17); cf. Is 50:1; 66:7; Jer 50:12. This corresponds to a widespread myth throughout the ancient world that a goddess pregnant with a savior was pursued by a horrible monster; by miraculous intervention, she bore a son who then killed the monster.

* [12:2] Because of Eve’s sin, the woman gives birth in distress and pain (Gn 3:16; cf. Is 66:7–14).

* [12:3] Huge red dragon: the Devil or Satan (cf. Rev 12:9; 20:2), symbol of the forces of evil, a mythical monster known also as Leviathan (Ps 74:13–14) or Rahab (Jb 26:12–13; Ps 89:11). Seven diadems: these are symbolic of the fullness of the dragon’s sovereignty over the kingdoms of this world; cf. Christ with many diadems (Rev 19:12).

* [12:5] Rule,iron rod: fulfilled in Rev 19:15; cf. Ps 2:9. Was caught up to God: reference to Christ’s ascension.

* [12:6] God protects the persecuted church in the desert, the traditional Old Testament place of refuge for the afflicted, according to the typology of the Exodus; see note on Rev 11:2. (“Revelation, CHAPTER 12 | USCCB,” n.d.)

The response from the Book of Judith describes how Judith Displays the Head of Holofernes.

* [13:12–20] Elements from chaps. 8–9 are echoed here. The assembly of the people at Judith’s return parallels the meeting of the town officials summoned by Judith in 8:10. Uzziah blesses Judith in 8:5 and again in 13:18–20. (“Judith, CHAPTER 13 | USCCB,” n.d.)

The Gospel of Luke proclaims Mary’s Visit to Elizabeth.

* [1:43] Even before his birth, Jesus is identified in Luke as the Lord.

* [1:45] Blessed are you who believed: Luke portrays Mary as a believer whose faith stands in contrast to the disbelief of Zechariah (Lk 1:20). Mary’s role as believer in the infancy narrative should be seen in connection with the explicit mention of her presence among “those who believed” after the resurrection at the beginning of the Acts of the Apostles (Acts 1:14).

* [1:46–55] Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary’s pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v. 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. (“Luke, CHAPTER 1 | USCCB,” n.d.)

Desiree Nownes comments her experience was always that the church was a sanctuary from the evils of the world and a place that the poor, hungry, and downtrodden could turn to. In recent years, She feels that the church has taken on a very political stance and is not the protector of the poor, needy, and puts out more wrath than love. As we stand before our creator, will we be able to say that his church welcomed all who sought refuge from the dragon and evilness in the world? During this time of Advent as a time of light, can we dispel the darkness and welcome a season of Hope, Peace, Joy, and Love?

Life is hard. Times are difficult. I am exhausted by the world and the despair I see.

I contemplate peace and pray for guidance against those who only wish hardship and ruin on others.

Be our light, Lord. Bring back the nurturing and protective nature of the church and its teachings. May they know we are Christians by our love.

“I (almost) always come limping into Advent,

desperate for light, but almost too tired to look for it.

Then, I remember, the light comes to look for me,

and that’s the whole point.” (Annie B. Jones) (Nownes, n.d.)

Don Schwager quotes “Mary conceives the Creator of all things,” by an anonymous early author from the Greek church.

"Gabriel flew down from the vault of heaven and came to Nazareth; standing before the virgin Mary, he cried to her, 'Rejoice! You shall conceive a son more ancient than Adam, the Creator of all things and Savior of those who cry to you. Rejoice, pure virgin!' Gabriel brought from heaven good tidings to the Virgin, and he cried out to her, 'Rejoice! You shall conceive him whom the world cannot contain; he shall be contained within your womb. You shall bear him who shone forth from the Father before the morning star!' (Psalm 110:3).

"The co-eternal Word of the Father who has no beginning, not being parted from the things on high, has now descended here below, in his boundless love taking pity on fallen humankind. He has assumed the poverty of Adam, clothing himself in a form strange to him." (excerpt from STICHERA OF THE ANNUNCIATION) (Schwager, n.d.)

The Word Among Us Meditation on Luke 1:26-38 comments that In today’s first reading, the prophet Zechariah proclaims, “You shall know that the Lord of hosts has sent me to you” when “many nations” join themselves to the Lord (Zechariah 2:15). Just so, we can rejoice that the Lord has sent our Blessed Mother to us because of the way people from “many nations,” including our own, have joined themselves to the Lord as a result of her appearances.

God sent the prophet Zechariah to Israel with a message of salvation. He sent the angel Gabriel to Mary with a message of salvation. He sent the Virgin Mary to the Americas with a message of salvation. And he’s sending you to your friends, family, and community with a message of salvation. So don’t be afraid to share the good news about Jesus; it’s just as powerful today as ever!

“Lord, thank you for sending me into the world!” (“Meditation on Luke 1:26-38,” 2025)

Friar Jude Winkler comments how Zechariah speaks about the Lord coming to rescue Zion and Judah will be His own portion. God will make a home among His people. The Ark of the Covenant was seen in the Temple announcing God coming for judgement. We may think of Mary and the Immaculate Conception but it also is the Church giving birth to Jesus throughout history. The primordial rebellion against God is presented in sweeping of the stars. In Luke, the Holy Family starts in Nazareth, which is in the region of Galilee. They travel to Bethlehem in Judea for a Roman census, where Jesus is born, and then return to Nazareth shortly after. 

This account differs from the Gospel of Matthew, in which the Holy Family appears to be living in Bethlehem. In Luke, the Spirit greets Mary in the perfect tense, indicating she is always full of grace. Mary is a bit troubled that she would bear Jesus, “Yeshua”  or“Yahweh saves” who in the light of The Holy Spirit we understand as the Only Son of God. Friar Jude addresses the difference in Zachariah and Mary’s question, valid in the case of Mary who becomes the new Ark of the Covenant, Her pregnancy was also possible. Those damaged by sin are not able to be totally vulnerable as was Mary. The visitation where Mary travels to Ein Karem and Elizabeth can recognize Mary’s surrender to the will of God as John the Baptist, in Elizabeth’s womb, gives witness to the Lord. Friar Jude comments that The “Magnificat” is chosen by Luke to illustrate how Mary proclaims the greatness of God.

Fr. Mike Schmitz reminds us of the context of Galatians and reiterates Paul’s admonition not to revert to our previous ways of life now that we have been freed from the yoke of slavery. He also discusses the works of the flesh which separate us from Christ and the fruits of the spirit which result from a life lived in God, reminding us that we will reap what we sow in due season. Today’s readings are Acts 25, Galatians 4-6, and Proverbs 29:15-17.

Fr. Richard Rohr, OFM, introduces author Stephanie Duncan Smith who writes about her experience of suffering a miscarriage during the Advent season. She recounts how averse she felt to the holiday celebrations in her time of grief.

The God of Advent is not a God of indifference, but the God who imagined mirror neurons into existence—the cell network responsible for so much of what makes us human, which is the basic ability to read and respond to the emotional needs of others. Every human encounter of empathy begins with mirror neurons firing in witness to pain.

It is fitting, then, that the sacred year begins with Advent. Human pain is the call—every nerve ending crying out. The Incarnation is the response—every mirror neuron of God firing, volcanic in awakening. God hears the crash and cries of our great fall and, like a mother, comes running. Emmanuel rushes through time and space to be not just near our hurt, but human with us in it.

What I had missed was the very essence of Advent: This is an entire season dedicated to hearing the hurt and naming the night. We are not just allowed to do so, we are openly called to do so. (Rohr, n.d.)

We seek the consolation of the Spirit as we negotiate our journey through challenge and loss with trust in God to transform our lives through love, mercy and compassion.

References

Judith, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved December 12, 2025, from https://bible.usccb.org/bible/judith/13?18 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 12, 2025, from https://bible.usccb.org/bible/luke/1? 

Meditation on Luke 1:26-38. (2025, December 12). Word Among Us. https://wau.org/meditations/2025/12/12/1444284/ 

Nownes, D. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 12, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-12-2025 

Revelation, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved December 12, 2025, from https://bible.usccb.org/bible/revelation/12 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 12, 2025, from https://cac.org/daily-meditations/advent-heals-the-hurt/ 

Schwager, D. (n.d.). For with God Nothing Will Be Impossible. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 12, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Zechariah, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 12, 2025, from https://bible.usccb.org/bible/zechariah/2?14 

Transformation and Leadership

The texts from the Roman Catholic Lectionary today, the Second Sunday of Advent, challenge us to accept the invitation to contemplate the transformation the Spirit is calling us to accept during this Advent season.

The Wonder of Advent

The Reading from the Book of the Prophet Isaiah describes the Ideal Davidic King.

* [11:1–16] Isaiah 11 contains a prophecy of the rise of a new Davidic king who will embody the ancient ideal of Davidic kingship (vv. 1–9), an elaboration of that prophecy in a further description of that king’s rule (v. 10), and a prophecy of God’s deliverance of the chosen people from exile and cessation of enmities (vv. 11–16).

* [11:1–9 (10)] Here Isaiah looks forward to a new Davidide who will realize the ancient ideals (see Ps 72). The oracle does not seem to have a particular historical person in mind.

* [11:1] Shoot…stump: the imagery suggests the bankruptcy of the monarchy as embodied in the historical kings, along with the need for a new beginning, to spring from the very origin from which David and his dynasty arose. Jesse: David’s father (cf. 1 Sm 16:1–13).

* [11:2–3] The source of the traditional names of the gifts of the Holy Spirit. The Septuagint and the Vulgate read “piety” for “fear of the Lord” in its first occurrence, thus listing seven gifts.

* [11:6–9] This picture of the idyllic harmony of paradise is a dramatic symbol of universal peace and justice under the rule of the new Davidic king. The peace and harmony even among carnivores and their natural prey in this description suggest a paradisiac aspect of the reign of the new king. (“Isaiah, CHAPTER 11 | USCCB,” n.d.)

Psalm 72 in which the Israelite king, as the representative of God, is the instrument of divine justice

* [Psalm 72] A royal Psalm in which the Israelite king, as the representative of God, is the instrument of divine justice (Ps 72:1–4, 12–14) and blessing (Ps 72:5–7, 15–17) for the whole world. The king is human, giving only what he has received from God. Hence intercession must be made for him. The extravagant language is typical of oriental royal courts. (“Psalms, PSALM 72 | USCCB,” n.d.)

The Reading from the Letter of Paul to the Romans declares God’s Fidelity and Mercy.

* [15:5] Think in harmony: a Greco-Roman ideal. Not rigid uniformity of thought and expression but thoughtful consideration of other people’s views finds expression here. (“Romans, CHAPTER 15 | USCCB,” n.d.)

The Gospel of Matthew proclaims the Preaching of John the Baptist.

* [3:1–12] Here Matthew takes up the order of Jesus’ ministry found in the gospel of Mark, beginning with the preparatory preaching of John the Baptist.

* [3:1] Unlike Luke, Matthew says nothing of the Baptist’s origins and does not make him a relative of Jesus. The desert of Judea: the barren region west of the Dead Sea extending up the Jordan valley.

* [3:2] Repent: the Baptist calls for a change of heart and conduct, a turning of one’s life from rebellion to obedience towards God. The kingdom of heaven is at hand: “heaven” (lit., “the heavens”) is a substitute for the name “God” that was avoided by devout Jews of the time out of reverence. The expression “the kingdom of heaven” occurs only in the gospel of Matthew. It means the effective rule of God over his people. In its fullness it includes not only human obedience to God’s word, but the triumph of God over physical evils, supremely over death. In the expectation found in Jewish apocalyptic, the kingdom was to be ushered in by a judgment in which sinners would be condemned and perish, an expectation shared by the Baptist. This was modified in Christian understanding where the kingdom was seen as being established in stages, culminating with the parousia of Jesus.

* [3:3] See note on Jn 1:23.

* [3:4] The clothing of John recalls the austere dress of the prophet Elijah (2 Kgs 1:8). The expectation of the return of Elijah from heaven to prepare Israel for the final manifestation of God’s kingdom was widespread, and according to Matthew this expectation was fulfilled in the Baptist’s ministry (Mt 11:14; 17:11–13).

* [3:6] Ritual washing was practiced by various groups in Palestine between 150 B.C. and A.D. 250. John’s baptism may have been related to the purificatory washings of the Essenes at Qumran.

* [3:7] Pharisees and Sadducees: the former were marked by devotion to the law, written and oral, and the scribes, experts in the law, belonged predominantly to this group. The Sadducees were the priestly aristocratic party, centered in Jerusalem. They accepted as scripture only the first five books of the Old Testament, followed only the letter of the law, rejected the oral legal traditions, and were opposed to teachings not found in the Pentateuch, such as the resurrection of the dead. Matthew links both of these groups together as enemies of Jesus (Mt 16:1, 6, 11, 12; cf. Mk 8:11–13, 15). The threatening words that follow are addressed to them rather than to “the crowds” as in Lk 3:7. The coming wrath: the judgment that will bring about the destruction of unrepentant sinners.

* [3:11] Baptize you with the holy Spirit and fire: the water baptism of John will be followed by an “immersion” of the repentant in the cleansing power of the Spirit of God, and of the unrepentant in the destroying power of God’s judgment. However, some see the holy Spirit and fire as synonymous, and the effect of this “baptism” as either purification or destruction. See note on Lk 3:16.

* [3:12] The discrimination between the good and the bad is compared to the procedure by which a farmer separates wheat and chaff. The winnowing fan was a forklike shovel with which the threshed wheat was thrown into the air. The kernels fell to the ground; the light chaff, blown off by the wind, was gathered and burned up. (“Matthew, CHAPTER 3 | USCCB,” n.d.)

Rev. Larry Gillick, SJ, declares there is One Who is coming to consecrate with both water and a Spirit who will create a fire for the “within” so that His Spirit will flower to the “with-out”. The harshness of the Law is to be replaced with the gentleness of the interior “fire”.

Now, get set! Prepare the way for today’s Reflector’s ponderings, a Meditation on, of all things, the Belly Button! We all have one at last count.

The Pharisees forgot to meditate on their little buttons. Their exterior actions and those of their fellow Jews were outward manifestations of these, which were the only important reality. self-satisfying and self-ratifying justifications were to be observed by others of course. The tree is not good, because it bears fruit. It produces fruit because of the goodness within. A tree’s belly buttons are its roots and fiber systems, without which it would not be a tree. Without our buttons, there would be no interior, no me.

Advent is an interior joyful time to “take-in” prayerfully, interiorly, the “fire” the, “Spirit” of life symbolized by those little tummy-tucks through which life flowed so that there would be the exterior.

Christmas is a comin’ and gifts are being prepared, good!!! We are definitely inside-out humans. From our guts and hearts we prepare to give and be gifts of the Life that never stops giving, livingly. “Belly up, mates!” (Gillick, n.d.)

Don Schwager quotes “The voice of the one crying in the wilderness,” by Theodoret of Cyr 393-466 A.D.

"The true consolation, the genuine comfort and the real deliverance from the iniquities of humankind is the incarnation of our God and Savior. Now the first who acted as herald of this event was the inspired John the Baptist. Accordingly, the prophetic text proclaims the realities that relate to him in advance, for that is what the three blessed Evangelists have taught us and that the most divine Mark has even made the prologue of his work. As for the inspired John, whom the Pharisees asked whether he himself was the Christ, he declared on his part: 'I am the voice of one crying in the wilderness, Make straight the way of the Lord' as the prophet Isaiah said (John 1:23; Isaiah 40:30); I am not God the Word but a voice, for it is as a herald that I am announcing God the Word, who is incarnate. Moreover, he refers to the Gentiles as the 'untrodden [land]' because they have not yet received the prophetic stamp." (excerpt from COMMENTARY ON ISAIAH 12.40.3) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 3:1-12 asks “How is God calling you to prepare the way for the Lord today? Don’t let anything prevent you from receiving his hope and healing! Open your heart to the tender mercy of God!”

Are you burdened by guilt? Are you struggling to love someone? Or are you so stressed or preoccupied that you can’t even see your need to repent? Jesus delights to offer you absolution in the Sacrament of Reconciliation. He is also present with you right now, wherever you are. He dwells in the sanctuary of your heart, where you can lay bare your sins and receive his mercy. Confess your sins to the Lord today, and you will discover what John knew: Jesus is near; the kingdom is at hand.

“Lord Jesus, I repent of any sin that separates me from you.” (“Meditation on Matthew 3:1-12,” 2025)

Friar Jude Winkler comments that Isaiah begins to speak about the Messiah and hopes for a better successor to the king. The Messiah will be specially chosen and gifted by God. Seven of the gifts, the  last one translated in Greek as piety, is a perfect number of gifts that are numerous. Friar Jude asks us to consider which gift we should develop this Advent. The care of the poor was important in Isaiah time and the Messiah will bring true justice to the land. Romans reading is towards the end of the letter and intends to emphasize Jesus who has come as predicted and promised in the Hebrew testament, now invites Gentiles. In Matthew, John is seen as a New Elijah, calling Israel to accept the Messiah God is sending. The Baptist is calling the Pharisees out as vipers who are out for power. After followers of Jesus are exiled from Temple, the Pharisee are seen to embody evil. John the Baptist warns the Pharisees that judgement will come. Friar Jude encourages us to brutal honesty with God as to who we are and we are to become.

Fr. Mike Schmitz emphasizes that in our reading of Acts 20, Fr. Mike reflects on the healing of Eutychus, Paul's willingness to suffer for the sake of the Gospel, and Paul's tender affection for the people he ministered to. In 2 Corinthians, Fr. Mike also highlights Paul's encouragement to hold onto the hope of beholding the glory of God with unveiled faces and to persevere in our afflictions as they prepare for us an eternal weight of glory beyond all comparison. Today's readings are Acts 20, 2 Corinthians 3-5, and Proverbs 28:25-28.

Father Richard Rohr, OFM, describes how he came to trust God in times of uncertainty and even apparent darkness. His good friend Gerald May shed fresh light on the meaning of John of the Cross’ phrase “the dark night of the soul.” May writes:

The dark night is a profoundly good thing. It is an ongoing spiritual process in which we are liberated from attachments and compulsions and empowered to live and love more freely. Sometimes this letting go of old ways is painful, occasionally even devastating. But this is not why the night is called “dark.” The darkness of the night implies nothing sinister, only that the liberation takes place in hidden ways, beneath our knowledge and understanding. It happens mysteriously, in secret, and beyond our conscious control. [2] (Rohr, n.d.)

We may find the Spirit leading us through a spiritual process that prepares us to accept transformation of our selfish desires and habits to witness as followers of the Way of Christ.

References

Gillick, L. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved December 7, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-7-2025 

Isaiah, CHAPTER 11 | USCCB. (n.d.). Daily Readings. Retrieved December 7, 2025, from https://bible.usccb.org/bible/isaiah/11?1 

Matthew, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved December 7, 2025, from https://bible.usccb.org/bible/matthew/3?1 

Meditation on Matthew 3:1-12. (2025, December 7). The Word Among Us. https://wau.org/meditations/2025/12/07/1441396/ 

Psalms, PSALM 72 | USCCB. (n.d.). Daily Readings. Retrieved December 7, 2025, from https://bible.usccb.org/bible/psalms/72?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 7, 2025, from https://cac.org/daily-meditations/trusting-the-unknown-path/ 

Romans, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved December 7, 2025, from https://bible.usccb.org/bible/romans/15?4 

Schwager, D. (n.d.). John Points to the Coming of Christ and His Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 7, 2025, from https://www.dailyscripture.net/daily-meditation/