Birth and the Branch

The texts from the Roman Catholic Lectionary today challenge us to ponder and celebrate the surrender of Mary and Joseph to the plan of God that Jesus should share our humanity and bring us truth, love and compassion.

St Mary's Basilica

The reading from the Prophet Jeremiah celebrates the Righteous Branch of David.

* [23:1–8] With the false rulers (shepherds) who have governed his people the Lord contrasts himself, the true shepherd, who will in the times of restoration appoint worthy rulers (vv. 1–4). He will provide a new king from David’s line who will rule justly, fulfilling royal ideals (vv. 5, 6). “The Lord our justice” is an ironic wordplay on the name of the weak King Zedekiah (“The Lord is justice”). Unlike Zedekiah, the future king will be true to the name he bears. Verses 7–8 may have been added during the exile. (Jeremiah, CHAPTER 23 | USCCB, n.d.)

Psalm 72 is a prayer for Guidance and Support for the King.

* [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 Gospel of Matthew proclaims the Birth of Jesus, the Messiah.

* [1:18–25] This first story of the infancy narrative spells out what is summarily indicated in Mt 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph’s decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph’s adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Is 7:14.

* [1:18] Betrothed to Joseph: betrothal was the first part of the marriage, constituting a man and woman as husband and wife. Subsequent infidelity was considered adultery. The betrothal was followed some months later by the husband’s taking his wife into his home, at which time normal married life began.

* [1:19] A righteous man: as a devout observer of the Mosaic law, Joseph wished to break his union with someone whom he suspected of gross violation of the law. It is commonly said that the law required him to do so, but the texts usually given in support of that view, e.g., Dt 22:20–21 do not clearly pertain to Joseph’s situation. Unwilling to expose her to shame: the penalty for proved adultery was death by stoning; cf. Dt 22:21–23.

* [1:20] The angel of the Lord: in the Old Testament a common designation of God in communication with a human being. In a dream: see Mt 2:13, 19, 22. These dreams may be meant to recall the dreams of Joseph, son of Jacob the patriarch (Gn 37:5–11, 19). A closer parallel is the dream of Amram, father of Moses, related by Josephus (Antiquities 2, 9, 3; (par.) 212, 215–16). (Matthew, CHAPTER 1 | USCCB, n.d.)

Vivian Amu invites us to pause and consider the ways God is fully involved in our shared humanity and the ways God manifests in our lives. Let us anchor ourselves in the profound truth that God is with us, guiding our steps and illuminating our paths. 

When we seek hope amidst uncertainty,

Loving God, you are with us.

When we try to extend our hearts beyond our comfort zones,

Loving God, you are with us.

When we let go of what we expect and embrace the chaos of life with a heart full of joy.

Loving God, you are with us, and we are grateful. Amen. (Amu, 2024)

Don Schwager quotes “The righteous branch of David is Christ,” by Leo the Great, 400-461 A.D.

"There was only one remedy in the secret of the divine plan that could help the fallen living in the general ruin of the entire human race (Jeremiah 23:5-8). This remedy was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest by his example and by his merits. This was not permitted by natural generation. There could be no clean offspring from our faulty stock by this seed. The Scripture says, 'Who can make a clean thing conceived of an unclean seed? Isn't it you alone?' (Job 14:4) David's Lord was made David's Son, and from the fruit of the promised branch sprang. He is one without fault, the twofold nature coming together into one person. By this one and the same conception and birth sprung our Lord Jesus Christ, in whom was present both true Godhead for the performance of mighty works and true manhood for the endurance of sufferings." (excerpt from Sermon 28.3) (Schwager, n.d.)

The Word Among Us Meditation on Jeremiah 23:5-8 comments that Mary must have become more and more excited as her time drew near. The physical demands of her pregnancy probably meant that she needed to slow down and rest more. And that gave her more time to ponder all that was about to happen. We, on the other hand, tend to speed up as Christmas approaches.

Jesus is still reaching into the dark and broken places of this world, inviting everyone to break free of whatever exile they are in. If you slow down just a bit, you might be able to sense him stretching out his hand, ready to perform another miracle. Isn’t that an exciting prospect?

“Jesus, I am in awe of your desire to deliver us. Lord, let the world see your power again!” (Meditation on Jeremiah 23:5-8, n.d.)

Friar Jude Winkler notes the change in Jeremiah from condemnation of the conduct of Israel to celebration of a righteous shoot and a second Exodus through which the people will be brought back to the Lord. Rabinnic Law would have Mary stoned but the action of Joseph redefines righteousness as compassion. Friar Jude notes the change in Matthew’s Gospel where the Hebrew word for maiden referring to Isaiah’s wife is translated by the Greek word for virgin “parthenos” as Matthew seeks to identify Jesus as the Son of God.

Fr. Richard Rohr, OFM, understands Jesus’ vine and branches metaphor ( John 15:5 ) as an illustration of mutual indwelling: Christ in us and us in Christ. 

A branch that has remained lovingly and consciously connected to its Source (God, Jesus, our Higher Power) offers a very different perspective. When Jesus spoke of a cut-off branch, he meant a person who can only see from the small position of me and what meets my needs. It seems to me our society is largely populated by such disconnected branches, where a commitment to the common good has become a rarity. 

Seeing through a lens beyond our own self is what I call participative seeing. This is the new self that can say excitedly with Paul, “I live no longer, not I, but it is Christ now living in me” (Galatians 2:20). This primal communion immediately communicates a spaciousness, a joy, and a quiet contentment. It is not anxious, because the illusion of a gap between me and the world has already been overcome.  

A mature believer knows that it is impossible not to be connected to the Source, or to be “on the vine,” as Jesus says. But most people are not consciously there yet. They are not “saved” from themselves, which is the only thing we really need to be saved from. They do not yet live out of their objective, totally given, and unearned identity, “hidden with Christ in God” (Colossians 3:3). (Rohr, n.d.) 

We seek enlightenment by the Spirit to contemplate the Incarnation of the Son in human form and the meaning of this to our communion as children of God.

References

Amu, V. (2024, December 18). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. https://onlineministries.creighton.edu/CollaborativeMinistry/121824.html 

Jeremiah, CHAPTER 23 | USCCB. (n.d.). Daily Readings. Retrieved December 18, 2024, from https://bible.usccb.org/bible/jeremiah/23?5 

Matthew, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 18, 2024, from https://bible.usccb.org/bible/matthew/1?18 

Meditation on Jeremiah 23:5-8. (n.d.). The Word Among Us: Homepage. Retrieved December 18, 2024, from https://wau.org/meditations/2024/12/18/1153151/ 

Psalms, PSALM 72 | USCCB. (n.d.). Daily Readings. Retrieved December 18, 2024, from https://bible.usccb.org/bible/psalms/72?1 

Rohr, R. (n.d.). Holiness Is Our First Nature. Center for Action and Contemplation. Retrieved December 18, 2024, from https://cac.org/daily-meditations/holiness-is-our-first-nature/ 

Schwager, D. (n.d.). He Will Save His People from Their Sins. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 18, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=dec18 

Completing Love

The texts from the Roman Catholic Lectionary today invite contemplation of the beauty and truth in acting for completeness in our lives of love.

Completing our relationships

The text from the Acts of the Apostles outlines the response to Judas death by completing “the Twelve” by the choice of a successor, Saint Matthias.

* [1:26] The need to replace Judas was probably dictated by the symbolism of the number twelve, recalling the twelve tribes of Israel. This symbolism also indicates that for Luke (see Lk 22:30) the Christian church is a reconstituted Israel.1 

Psalm 113 is a hymn exhorting the congregation to praise God’s name.

* [Psalm 113] A hymn exhorting the congregation to praise God’s name, i.e., the way in which God is present in the world; the name is mentioned three times in Ps 113:1–3. The divine name is especially honored in the Temple (Ps 113:1) but its recognition is not limited by time (Ps 113:2) and space (Ps 113:3), for God is everywhere active (Ps 113:4–5) especially in rescuing the lowly faithful (Ps 113:7–9).2 

In the Gospel from John, Jesus description of his relationship as the Vine and the Branches leads to His sharing of our invitation from the Father to “friendship”.

* [15:13] For one’s friends: or: “those whom one loves.” In Jn 15:9–13a, the words for love are related to the Greek agapaō. In Jn 15:13b–15, the words for love are related to the Greek phileō. For John, the two roots seem synonymous and mean “to love”; cf. also Jn 21:15–17. The word philos is used here.3 

Eileen Burke-Sullivan notes that we are also asked to ponder that this Good News of Victory is for all the world and each one called has a “portion” or “share” of the work of spreading the message by lives of faithful attentiveness to Jesus.

Today’s Gospel reminds all of us that to be a true disciple (a lá Matthias) we are each called to “remain” in Jesus’ love – that is, both receiving God’s love through Jesus and returning our willed love to God through Jesus. (Love is recognized more in deeds than in words, we are reminded by a later disciple).  To remain in the original Greek usage, to be attentive to, or set up a tent with. In other words, we are to live with Jesus – all day, every day. We have been invited into this relationship – to live in and witness to love as he defines it by his behavior. 4 

Don Schwager quotes “Love your enemy and make a friend,” by Gregory the Great, 540-604 A.D.

"The unique, the highest proof of love is this, to love the person who is against us. This is why Truth himself bore the suffering of the cross and yet bestowed his love on his persecutors, saying, 'Father, forgive them for they know not what they do' (Luke 23:34). Why should we wonder that his living disciples loved their enemies, when their dying master loved his? He expressed the depth of his love when he said, 'No one has greater love that this, than that he lay down his life for his friends' (John 15:13).' The Lord had come to die even for his enemies, and yet he said he would lay down his life for his friends to show us that when we are able to win over our enemies by loving them, even our persecutors are our friends." (excerpt from FORTY GOSPEL HOMILIES 27)5 

The Word Among Us Meditation on Acts 1:15-17, 20-26 reminds us that God loves to fill in gaps, just as he did with St. Matthias. Whether it’s the gap between him and you, an empty place in your heart, or the distance between what you believe and how you behave, God delights in closing them all. You might say that’s what living life in the Spirit is all about.

God used Matthias to fill a clear gap among the apostles. Are there ways he wants to use you? Think about the “gaps” you notice in your church. Then see if the Holy Spirit is inviting you to do something.
“Father, thank you for the full life you want all your children to experience. Is there a gap you want me to help fill in?”6 

Friar Jude Winkler shares the conviction of Luke that the Church guided by the Holy Spirit calls Matthias to complete the twelve. The selection of Matthias resonates with the use of the Urim and Thummim by the Jewish high priest. Friar Jude links the Gospel text to the vertical and horizontal aspects of our relationship with God.

The Chabad.org website provides more detail about use of the Urim and Thummim.

When its services were needed, the Kohen Gadol would stand facing the Holy Ark with the questioner behind him. The individual desiring an answer would ask a simple yes-or-no question such as, “Shall we go to war?” The Kohen Gadol would meditate until he reached Divine inspiration. Then, certain letters on the breastplate (upon which the names of the twelve tribes were written) would appear to protrude38 or light up,39 producing an answer.40
The Urim and Thummim were lost after the destruction of the First Temple.41 According to another tradition, it was extant but ceased to work.42 7 

Cynthia Bourgeault shares Catholic priest Raimundo (or Raimon) Panikkar (1918–2010)’s conviction that Trinity is all about relationship.

Cosmotheandric is the term Panikkar invents to describe this dynamic relational ground. The word itself is the fusion of cosmos (world), theos (God), and andros (man) and suggests a continuous intercirculation among these three distinct planes of existence in a single motion of self-communicating love. The gist of this idea is already fully there in those profound images that cascade from Jesus’s mouth in the farewell discourses of John 13-17: “I am the vine, you are the branches; abide in me as I in you” (John 15:4); “As you, Father, are in me and I am in you, may they also be in us. . . . I in them and you in me, that they may be completely one” (John 17:21-23).8 

Our journey towards truth, beauty and goodness involves completing our relationship through the Spirit with God and and Creation in Christ.

References

1	(n.d.). Acts, chapter 1 - United States Conference of Catholic Bishops. Retrieved May 14, 2019, from http://www.usccb.org/bible/acts/1
2	(n.d.). Psalms, chapter 113 - United States Conference of Catholic Bishops. Retrieved May 14, 2019, from http://www.usccb.org/bible/psalms/113
3	(n.d.). John, chapter 15 - United States Conference of Catholic Bishops. Retrieved May 14, 2019, from http://www.usccb.org/bible/john/15
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved May 14, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 14, 2019, from https://dailyscripture.servantsoftheword.org/
6	(2019, May 14). Saint Matthias, Apostle (Feast) - Mass Readings and Catholic Daily .... Retrieved May 14, 2019, from https://wau.org/meditations/2019/05/14/
7	(n.d.). The High Priest in Jewish Tradition - Jewish History - Chabad.org. Retrieved May 14, 2019, from https://www.chabad.org/library/article_cdo/aid/4195084/jewish/The-High-Priest-in-Jewish-Tradition.htm
8	(2019, May 14). Pure Relationality — Center for Action and Contemplation. Retrieved May 14, 2019, from https://cac.org/pure-relationality-2019-05-14/

Link for Life Decisions

There are obstacles to the development of the intimacy that the Divine wills for with the indwelling Spirit. In the Roman Catholic Lectionary today, John relates Jesus model of the way in which the nourishment and life is transferred from the Divine to humanity. The decisions we make, like those which the Acts of the Apostles indicates were made at the Council of Jerusalem are the wonderful grace events when they are made in union with the Spirit.