Blessing and Rejoicing

The texts from the Roman Catholic Lectionary today, the Feast of Our Lady of Guadalupe, inspire our search for the signs today of the continuing call to conversion and surrender to truth, love, and compassion.

Call to Conversion

The readings from the Prophet Zechariah shares themes of the First Three Visions.

* [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, n.d.)

The response is from the Book of Judith.

* [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, n.d.)

The Gospel of Luke proclaims the announcement of the Birth of Jesus and relates Mary’s Visit to Elizabeth.

* [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.

* [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. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God’s favor; the reversal of human fortunes; the fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker. (Luke, CHAPTER 1, n.d.)

Maureen McCann Waldron comments that the difference between what God asked of Mary and what God asks of us is our response - Mary was willing to turn her life over completely to God. She said Yes. We tend to squirm, to hedge, fight for control and insist on doing it alone, on our own, without help from God. It is our independence from God, our rebellious streak that makes our lives more of a struggle. What would it take for us to put aside our own fears about how we will look and how well we might succeed and to take up the request Jesus has given us - to follow his example in caring for the poor, to love the unlovable and to invite the marginalized into our lives?

Mary, on this feast of Guadalupe, help me to remember how much I am poor and powerless. Help me to fall into the loving embrace of your son and to turn my life over to him. Let me open my eyes to those around me who need me and not be afraid to respond with my whole life. Come, Lord, Jesus, and fill my heart. (McCann, 2024)

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 Zechariah 2:14-17 comments that to prove she was real, Mary had Juan Diego gather flowers into his ordinary cloak, or tilma, for the local bishop. When Juan Diego opened the garment, the flowers fell to the floor, revealing an image of Mary emblazoned on the cloth. Amazingly, that image was full of Aztec symbolism, from the royal color of her gown to the ribbon around her waist, from the stars and rays of sun on her mantle to the flowers on her robe.

As we celebrate Our Lady of Guadalupe today, let’s pray that all the nations will join themselves to the Lord as his people. Let’s ask Mary to bless missionaries all around the world with the wisdom and grace to win over the hearts of those Jesus is calling to himself!

“Lord, may all nations be joined to you!” (Meditation on Zechariah 2:14-17, n.d.)

Friar Jude Winkler comments on the connection between “daughter Zion” and Mary in the action of God to come and rescue His People. The perfect tense of the greeting of the angel to Mary is the scriptural basis for her Immaculate Conception. Friar Jude reminds us of the Ark of the Covenant imagery for Mary and her role as the “Queen of the anawim”.

Fr. Richard Rohr, OFM, introduces Dr. Clarissa Pinkola Estés who writes of enduring comfort found through images of the Divine Mother.

She is known by many names and many images, and has appeared in different epochs of time, to people across the world, in exactly the shapes and images the soul would most readily understand her, apprehend her, be able to embrace her and be embraced by her. 

She wears a thousand names, thousands of skin tones, thousands of costumes to represent her being patroness of deserts, mountains, stars, streams, and oceans. If there are more than six billion people on earth, then thereby she comes to us in literally billions of images. Yet at her center is only one great Immaculate Heart…. (Rohr, n.d.)

We reflect on the role of Our Lady of Guadalupe in the transformation of faith for the people of Mexico and implore the Spirit to guide conversion in our time and within our environment.

A short clip from episode 4 of Rev.. Robert Barron's superb "Catholicism" series. This episode is called, "Our Tainted Nature's Solitary Boast - Mary, the Mother of God".

References

Judith, CHAPTER 13. (n.d.). USCCB. https://bible.usccb.org/bible/judith/13?18 

Luke, CHAPTER 1. (n.d.). USCCB. Retrieved December 12, 2024, from https://bible.usccb.org/bible/luke/1?26 

McCann, M. (2024, December 12). Creighton U. Daily Reflection. Creighton U. Daily Reflection. Retrieved December 12, 2024, from  https://onlineministries.creighton.edu/CollaborativeMinistry/121224.html 

Meditation on Zechariah 2:14-17. (n.d.). The Word Among Us: Homepage. Retrieved December 12, 2024, from https://wau.org/meditations/2024/12/12/1150088/ 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Our Divine Mother. Retrieved December 12, 2024, from https://cac.org/daily-meditations/our-divine-mother/ 

Schwager, D. (n.d.). For with God Nothing Will Be Impossible. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 12, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=dec12a 

Zechariah, CHAPTER 2. (n.d.). USCCB. Retrieved December 12, 2024, from https://bible.usccb.org/bible/zechariah/2?14 

Seeing Hope

The texts from the Roman Catholic Lectionary today invite us to celebrate the hope we received from the Spirit that transformation of our motivation and action is in the plan of God.

Remembering Our Roots

The reading from the Prophet Isaiah is a vision of Hope for the Future. 

* [29:17–24] The prophet presents the positive aspects of God’s plan in terms of a series of reversals: an end to pride, ignorance, and injustice. Cf. 32:3–5. (Isaiah, CHAPTER 29, n.d.)

Psalm 27 is a triumphant Song of Confidence.

* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3). (Psalms, PSALM 27, n.d.)

In the Gospel of Matthew, Jesus heals Two Blind Men.

* [9:27–31] This story was probably composed by Matthew out of Mark’s story of the healing of a blind man named Bartimaeus (Mk 10:46–52). Mark places the event late in Jesus’ ministry, just before his entrance into Jerusalem, and Matthew has followed his Marcan source at that point in his gospel also (see Mt 20:29–34). In each of the Matthean stories the single blind man of Mark becomes two. The reason why Matthew would have given a double version of the Marcan story and placed the earlier one here may be that he wished to add a story of Jesus’ curing the blind at this point in order to prepare for Jesus’ answer to the emissaries of the Baptist (Mt 11:4–6) in which Jesus, recounting his works, begins with his giving sight to the blind. (Matthew, CHAPTER 9, n.d.)

Gladyce Janky asks us to imagine we are gathered with others listening to the Prophet tell us God’s promise of a better future (Is 29:17-24).

 What injustices do you hear Isaiah prophesying will end, and does today’s Gospel offer you a vision of Hope?    

May our Advent be a time to reflect, remember, and imagine how Christ’s coming will transform the world.  And may each of us confidently declare, “Yes, Lord, I believe you can do this.”    

Wait for the Lord with courage, be stouthearted, and wait for the Lord.  PS 27:14 (Janky, 2022)

Don Schwager quotes “They saw because they believed in the Messiah,” by Hilary of Poitiers (315-367 AD).

"At that point, two blind men follow the Lord as he was passing by. But if they could not see, how could the blind men know of the Lord's departure as well as his name? Moreover, they called him 'Son of David' and asked to be made well. In the two blind men, the entire earlier prefiguration [miracles in Matthew 9:18-26] is complete. The ruler's daughter seems to be from these people, namely, the Pharisees and John's disciples, who already made common cause in testing the Lord. To these unknowing persons the law gave evidence as to the one from whom they sought a cure. It indicated to them that their Savior in the flesh was of the line of David. It also introduced light to the minds of those who were blind from past sins. They could not see Christ but were told about him. The Lord showed them that faith should not be expected as a result of health but health should be expected because of faith. The blind men saw because they believed; they did not believe because they saw. From this we understand that what is requested must be predicated on faith and that faith must not be exercised because of what has been obtained. If they should believe, he offers them sight. And he charges the believers to be silent, for it was exclusively the task of the apostles to preach." (excerpt from commentary ON MATTHEW 9.9) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 29:17-24 comments that the Scriptures, as old as they are, were written so that even our hearts could be open to the truth about God’s desire to save his people. Jesus didn’t come to earth so that the world would stay the same. He came to open the ears of the deaf, to restore sight to the blind, and to comfort the lowly in every generation (Isaiah 29:18-19). In other words, he came to heal and save each one of us.

Jesus wants to open your spiritual ears and eyes a little more each day so that you’ll come to know him better. So pray that the Advent readings will fill you with wonder and gratitude for the miracle of Jesus coming among us. As the ears of the deaf were opened to “hear the words of a book” (Isaiah 29:18) pray that the Holy Spirit will open your ears to hear what he is saying to you as you read his word each day.

“Holy Spirit, awaken me this Advent to know and love Jesus more than ever before!” (Meditation on Isaiah 29:17-24, n.d.)

Friar Jude Winkler comments on the prophecy of Isaiah about God blessing His people healing blindness, restoring justice, and returning to Creation. The Spirit of Understanding, Insight, and Conversion makes us more of what we are. Friar Jude reminds us that through acts of faith God makes things right in our lives.

 

Fr. Richard Rohr, OFM, comments that one of the things that the Second Vatican Council (1962–1965) taught us in the religious orders, and this was certainly from the Holy Spirit, is that we were each to go back to our founders and say, “What did Catherine McAuley found the Sisters of Mercy for? What did Francis form the Franciscans for? What did Ignatius do with the Jesuits?”. . . 

So as much as we experienced a renewal in scripture [in Vatican II, asking] “What did Jesus really teach?,” we were simultaneously doing the same thing—in our case with Francis of Assisi. We’re an alternative orthodoxy. We’re quite eager to remain in the Catholic or universal church, but some of the things it does are not very universal, not very Catholic at all! And that has shaken us to our foundations. So it did for me, too. We were founded by a prophet, Francis, who wasn’t the usual pious saint, but he didn’t accuse the system of being inferior. He just went out and did it better. That’s still one of our CAC principles: “The best criticism of the bad is the practice of the better.”

I was in Rome a couple of months ago, as some of you know, to visit the Holy Father [Pope Francis]. We took a little side trip to the church of Saint John Lateran; that’s where the pope lived in the thirteenth century. St. Peter’s wasn’t built yet. Out in the courtyard, there’s this marvelous, rather large set of statues, and it’s Francis in the thirteenth century approaching this top-heavy Roman church. He’s smiling, and his hand is raised in blessing, but it’s also raised in confrontation. That’s the history we’ve all been dealing with. How do we return to our sources, and discover that almost all our sources were critical of [their current] Roman Catholicism? . . . (Rohr, 2022)

Our Baptismal anointing as prophet is the basis of the prompting of the Spirit to see the need for change to heal the communities in which we live.

References

Isaiah, CHAPTER 29. (n.d.). USCCB. Retrieved December 2, 2022, from https://bible.usccb.org/bible/isaiah/29?17 

Janky, G. (2022, December 2). Creighton U. Daily Reflection. Online Ministries. Retrieved December 2, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/120222.html 

Matthew, CHAPTER 9. (n.d.). USCCB. Retrieved December 2, 2022, from https://bible.usccb.org/bible/matthew/9?27 

Meditation on Isaiah 29:17-24. (n.d.). The Word Among Us: Homepage. Retrieved December 2, 2022, from https://wau.org/meditations/2022/12/02/547178/ 

Psalms, PSALM 27. (n.d.). USCCB. Retrieved December 2, 2022, from https://bible.usccb.org/bible/psalms/27?1 

Rohr, R. (2022, December 2). Returning to Our Roots — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 2, 2022, from https://cac.org/daily-meditations/returning-to-our-roots-2022-12-02/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 2, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=dec2