According to Divine Will

The texts from the Roman Catholic Lectionary today, Solemnity of the Annunciation of the Lord, challenge us to adopt the faith of Mary as we seek to surrender to the Will of God in the midst of our tendency to be distracted by the traditions and ways of humans.

St Mary's Basilica 

In the Reading from the Book of the Prophet Isaiah, Ahaz is offered a sign to trust in God.

* [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 an enthusiastic proclamation of the salvation just experienced.

* [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 presents sacrifices and offerings, holocausts and sin offerings.

* [10:5–7] A passage from Ps 40:7–9 is placed in the mouth of the Son at his incarnation. As usual, the author follows the Septuagint text. There is a notable difference in Heb 10:5 (Ps 40:6), where the Masoretic text reads “ears you have dug for me” (“ears open to obedience you gave me,” NAB), but most Septuagint manuscripts have “a body you prepared for me,” a reading obviously more suited to the interpretation of Hebrews.

* [10:8] Sacrifices and offerings, holocausts and sin offerings: these four terms taken from the preceding passage of Ps 40 (with the first two changed to plural forms) are probably intended as equivalents to the four principal types of Old Testament sacrifices: peace offerings (Lv 3, here called sacrifices); cereal offerings (Lv 2, here called offerings); holocausts (Lv 1); and sin offerings (Lv 4–5). This last category includes the guilt offerings of Lv 5:14–19. (Hebrews, CHAPTER 10 | USCCB, n.d.)

In the Gospel of Luke, Mary surrenders to the announcement of her role in 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).

* [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.)

Rev. Larry Gillick, SJ, comments that today we watch the acceptance in faith of the invitation to do God’s will by a questioning young woman of Nazareth. She has good questions and excuses, as do all those who have been called to surrender to God’s ways.

Here, as the end of Lent nears, we are confronted with God’s invitations to us to do what we believe is doing the “will of God.”  We do not have angels announcing that will to us, but we do believe we have God’s grace to sense, and respond to, the invitations to give Grace a space and a face.  To do God’s will is to make human choices which reflect our belief that what we are doing is God’s Will.  As with Mary, we trust that what we are doing is what God wills. Trusting then is God’s will, trusting that God will be freed. (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.)

Friar Jude Winkler comments that the reading from Isaiah is the story of Ahaz being urged to ask for a sign from the Lord as Jerusalem is besieged and needs assistance. Isaiah asserts God would send him a sign to trust in the Lord rather than the emperor of Assyria. In the Hebrew text, a maiden will birth Immanuel whose name means “God is with us“ Isaiah sees this as a continuous repetition of the offer of God to rescue. In the Letter to the Hebrews the sacrifices of bulls and goats will be no more but the Son would reestablish the union with God. Gabriel visits Mary proclaiming “Hail, Full of grace” in perfect tense in Greek indicating Mary has always been full of grace as celebrated in the Doctrine of the Immaculate Conception. Mary would conceive and bear “Yeshua” the Son of God, a hero of Davidic lineage. Joseph and Mary were both descendants of David. The angel explains this to Mary and unlike Zechariah, who had heard his prayer had been answered, Mary as the New Ark would be overshadowed by the Holy Spirit. In Luke’s Gospel Jesus is the actual Son of God and not being proclaimed with an honorific title. Friar Jude concludes that in fact Mary, the handmaid of the Lord, has Jesus become present through an act of surrender, a free will act, presenting her to be totally available to God’s plan.

The Word Among Us Meditation on Luke 1:26-38 invites us to imagine the relief as Mary tells the angel, “May it be done to me according to your word” (Luke 1:38). God, in his mysterious providence, invited her to participate in his awesome plan of salvation. He could have accomplished his plan without her, but he didn’t want to. Instead, he desired the free and willing assent of this blessed woman who was full of grace.

We, too, are invited to say yes to God throughout our lives so that we can build a habit of cooperation with the Holy Spirit. Each of us is vital to God’s plan taking on flesh in our world. Every time we say, “May it be done to me” as Mary did, we become blessed participants in God’s plan of salvation. When we are criticized and want to respond in kind but we say yes to the Spirit’s invitation to hold our tongue, heaven rejoices. When we see someone who is hurting and feel the call to stop what we’re doing and listen to their story, we bring Jesus to them. When we respond to the Spirit and welcome a needy child into our home, our choice changes the world around us. Jesus is made visible with our every yes to God!

“Blessed Mother, Mary, help me to bring Christ into the world around me!” (Meditation on Luke 1:26-38, n.d.)

Brian McLaren uses a psalm of Exile, Psalm 137, as an example of the importance of how we read the Bible—as the literal word of God or as an expression of God’s people and their experience of God—makes a significant difference in who we think God is.

We dare to listen deeply, to understand and empathize, to put ourselves in the shoes of those who suffer and feel their fury and despair.  

And we don’t stop there either: then we see how oppression and revenge, if we let them take over, create vicious cycles that grow uglier and more catastrophic. We imagine how in our future, we could repeat the worst mistakes of our past.

Remember, O Lord, against the Edomites

the day of Jerusalem’s fall,

how they said, “Tear it down! Tear it down!

Down to its foundations!”

O daughter Babylon, you devastator!

Happy shall they be who pay you back

what you have done to us!

Happy shall they be who take your little ones

and dash them against the rock!(Psalm 137:7–9)

Then we are ready to take our stand: If we want to break out of the vicious, violent cycles of our history, we must develop a new way of reading the Bible, a new way of seeing, a new way of being.

That’s why, in a sense, Psalm 137 is like an eye exam: What we see there tells us how well we see. (McLaren, n.d.)

 

We seek the wisdom of the Spirit to guide our understanding of surrender to the Will of God as that of Mary who prayed “Let it be done to me, according to Your Will”

References

Gillick, L. (n.d.). Daily Reflection. Online Ministries. Retrieved March 25, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-25-2026 

Hebrews, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/hebrews/10? 

Isaiah, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/isaiah/7?10 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/luke/1? 

McLaren, B. (n.d.). Psalms of Exile: An Eye Exam. Center for Action and Contemplation. Retrieved March 25, 2026, from https://cac.org/daily-meditations/psalms-of-exile-an-eye-exam/ 

Meditation on Luke 1:26-38. (n.d.). Word Among Us. Retrieved March 25, 2026, from https://wau.org/meditations/2026/03/25/1525811/ 

Psalms, PSALM 40 | USCCB. (n.d.). Daily Readings. Retrieved March 25, 2026, from https://bible.usccb.org/bible/psalms/40? 

Schwager, D. (n.d.). You Have Found Favor with God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 25, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Righteous Mercy and Compassion

The texts from the Roman Catholic Lectionary today challenge us to be open to look beyond our first impressions and respond to events with mercy, faith, and compassion.

Acting with Faith and Mercy

The Reading from the Book of the Prophet Isaiah proclaims the Sign of Emmanuel.

* [7:11] Deep…sky: an extraordinary or miraculous sign that would prove God’s firm will to save the royal house of David from its oppressors.

* [7:12] Tempt the LORD: Ahaz prefers to depend upon the might of Assyria rather than the might of God.

* [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 24 accompanied a ceremony of the entry of God followed by the people, into the Temple.

* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10). (Psalms, PSALM 24 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans adds phrases to describe his apostolic mission to his greeting.

* [1:1–7] In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18.

* [1:1] Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. “No one can serve (i.e., be a slave to) two masters,” said Jesus (Mt 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.

* [1:3–4] Paul here cites an early confession that proclaims Jesus’ sonship as messianic descendant of David (cf. Mt 22:42; 2 Tm 2:8; Rev 22:16) and as Son of God by the resurrection. As “life-giving spirit” (1 Cor 15:45), Jesus Christ is able to communicate the Spirit to those who believe in him.

* [1:5] Paul recalls his apostolic office, implying that the Romans know something of his history. The obedience of faith: as Paul will show at length in chaps. 6–8 and 12–15, faith in God’s justifying action in Jesus Christ relates one to God’s gift of the new life that is made possible through the death and resurrection of Jesus Christ and the activity of the holy Spirit (see especially Rom 8:1–11).

* [1:7] Called to be holy: Paul often refers to Christians as “the holy ones” or “the saints.” The Israelite community was called a “holy assembly” because they had been separated for the worship and service of the Lord (see Lv 11:44; 23:1–44). The Christian community regarded its members as sanctified by baptism (Rom 6:22; 15:16; 1 Cor 6:11; Eph 5:26–27). Christians are called to holiness (1 Cor 1:2; 1 Thes 4:7), that is, they are called to make their lives conform to the gift they have already received. (Romans, CHAPTER 1 | USCCB, n.d.)

The Gospel of Matthew proclaims events leading to The Birth of Jesus.*

* [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).

* [1:21] Jesus: in first-century Judaism the Hebrew name Joshua (Greek Iēsous) meaning “Yahweh helps” was interpreted as “Yahweh saves.”

* [1:23] God is with us: God’s promise of deliverance to Judah in Isaiah’s time is seen by Matthew as fulfilled in the birth of Jesus, in whom God is with his people. The name Emmanuel is alluded to at the end of the gospel where the risen Jesus assures his disciples of his continued presence, “…I am with you always, until the end of the age” (Mt 28:20).

(Matthew, CHAPTER 1 | USCCB, n.d.)

Gladyce Janky asks “How does Joseph’s decision to act with mercy inform how you might proceed?”

Can Joseph be a model for how to proceed? From the text, it seems reasonable to me that he followed something similar to Ignatius’ rules for discernment. First, he learned about the situation. Next, he considered various choices and their consequences. As a righteous man, he brought the dilemma to God and may have pondered it further. Then, he chose how to proceed, leaving room to hear God’s response (went to bed) before taking action. Finally, he trusted God’s voice and acted upon the angel’s message, Do not be afraid to take Mary as your wife.

Joseph’s “yes” to taking Mary as his wife is an essential part of the Christmas story. He is an example of a “servant leader,” putting her welfare ahead of his own, and of what can happen when one person fully trusts and follows God’s will. (Janky, n.d.)

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 Matthew 1:18-24 comments that Joseph accepted the angel’s words. He came to see that God’s plans were bigger and better than his own, righteous though they were. So Joseph let the Lord redirect his ideas and strategies.

This is a lesson for us. God is always calling us into a deeper relationship with him. He might ask us to set aside our plans or take a step in a direction we don’t understand. But he leads the way for us. Joseph’s yes to the Lord not only protected Mary and Jesus, but it also transformed his own life. Even though Joseph didn’t understand, he was willing to obey. It made all the difference for Joseph, and it can do the same for you!

“Lord, help me to trust in the goodness of your plan so that I can grow closer to you!” (Meditation on Matthew 1:18-24, n.d.)

Friar Jude Winkler comments were not available at publication time.

Fr. Mike Schmitz reminds us that, unlike Adam and Eve who gave into "the lust of the flesh, the lust of the eyes, and the pride of life," we are called to surrender our hearts and minds to the Lord and reject the things of this world. Today's readings are 1 John 1-3; 2 Thessalonians 1-3; Proverbs 30:20-23.

Fr. Richard Rohr, OFM, draws on the wisdom of Franciscan theology and writes that the Incarnation begins first with the birth of the cosmos, long before the birth of Jesus.

When Christians hear the word “incarnation,” most of us think about the birth of Jesus, who personally demonstrated God’s radical unity with humanity. But I want to suggest that the first Incarnation was the moment described in Genesis 1, when God joined in unity with the physical universe and became the light inside of everything. This, I believe, is why light is the subject of the first day of creation. 

The Incarnation, then, is not only “God becoming Jesus.” It is a much broader event, which is why John first describes God’s presence in the general word “flesh” (John 1:14). John is speaking of the ubiquitous Christ we continue to encounter in other human beings, a mountain, a blade of grass, or a starling. 

“Christ” is a word for the Primordial Template (Logos or Word) through whom “all things came into being, and not one thing had its being except through him” (John 1:3). Seeing in this way has reframed, reenergized, and broadened my own religious belief, and I believe it could be Christianity’s unique contribution among the world religions. (Rohr, 2022)

We seek the guidance of the Spirit to pause and allow mercy and compassion to enter our decisions that impact the people we encounter on our Way.

References

Isaiah, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved December 21, 2025, from https://bible.usccb.org/bible/isaiah/7?10 

Janky, G. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved December 21, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-21-2025 

Matthew, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 21, 2025, from https://bible.usccb.org/bible/matthew/1?18 

Meditation on Matthew 1:18-24. (n.d.). Retrieved December 21, 2025, from https://wau.org/meditations/2025/12/20/1448324/ 

Psalms, PSALM 24 | USCCB. (n.d.). Daily Readings. Retrieved December 21, 2025, from https://bible.usccb.org/bible/psalms/24?1 

Rohr, R. (2022, December 18). The First Incarnation — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 21, 2025, from https://cac.org/daily-meditations/the-first-incarnation/ 

Romans, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 21, 2025, from https://bible.usccb.org/bible/romans/1?1 

Schwager, D. (n.d.). He Will Save His People from Their Sins. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 21, 2025, from https://www.dailyscripture.net/daily-meditation/