Rich in Love and Ritual

The texts from the Roman Catholic Lectionary today exhort us to live in obedience to the commandments in our spiritual tradition as we reflect on the challenges for Mary as the Mother of God.

St Mary's Basilica 

The Reading from the First Letter of John proclaims The New Commandment.*

* [2:3–6] The way we may be sure: to those who claim, “I have known Christ and therefore I know him,” our author insists on not mere intellectual knowledge but obedience to God’s commandments in a life conformed to the example of Christ; this confirms our knowledge of him and is the love of God…perfected. Disparity between moral life and the commandments proves improper belief.

* [2:7–11] The author expresses the continuity and freshness of mutual charity in Christian experience. Through Christ the commandment of love has become the light defeating the darkness of evil in a new age. All hatred as darkness is incompatible with the light and Christian life. Note also the characteristic Johannine polemic in which a positive assertion is emphasized by the negative statement of its opposite.

* [2:8] Which holds true in him and among you: literally, “a thing that holds true in him and in you.” (1 John, CHAPTER 2 | USCCB, n.d.)

Psalm 96 invites all humanity to praise the glories of Israel’s God

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96 | USCCB, n.d.)

The Gospel of Luke proclaims The Presentation in the Temple.

* [2:22–40] The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Lk 2:23–24, 39), i.e., the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Lk 1:6) and Simeon (Lk 2:25) and Anna (Lk 2:36–37).

* [2:22] Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lv 12:2–8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here. They took him up to Jerusalem to present him to the Lord: as the firstborn son (Lk 2:7) Jesus was consecrated to the Lord as the law required (Ex 13:2, 12), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sm 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Nm 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family. About this legal requirement Luke is silent.

* [2:25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God’s rule in Israel. The birth of Jesus brings these hopes to fulfillment.

* [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21). (Luke, CHAPTER 2 | USCCB, n.d.)

Rev. Jim Caime, SJ, comments that these Christmas season readings move us from the Christmas of our childhood to the Christmas of adulthood. They place Bethlehem in honest relationship with the cross. Christmas is intimately connected to the passion, death, and resurrection—the Paschal Mystery. Each sheds light on the other. Each reveals the utter, unconditional love of God: a Love that sets us free, breaks our chains, and costs Jesus everything. And all of it is a gift.

For Prayer and Reflection:

How is Christ inviting me to grow from the Christmas of childhood wonder into a deeper, more courageous adult faith?

Where do I sense Love bringing something in my life into the light—not to judge me, but to set me free?

What might it look like for me to say “yes” to a love that costs something and transforms me in the process? (Caime, n.d.)

Don Schwager quotes “Simeon and Anna represent both sexes awaiting their Redeemer,” by Bede the Venerable, 672-735 A.D.

"Simeon and Anna, a man and a woman of advanced age, greeted the Lord with the devoted services of their professions of faith. As they saw him, he was small in body, but they understood him to be great in his divinity. Figuratively speaking, this denotes the synagogue, the Jewish people, who, wearied by the long awaiting of his incarnation, were ready with both their arms (their pious actions) and their voices (their unfeigned faith) to exalt and magnify him as soon as he came. They were ready to acclaim him and say, 'Direct me in your truth and teach me, for you are my saving God, and for you I have waited all the day' (Psalm 25:5). What needs to be mentioned, too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as the Redeemer of both." (excerpt from HOMILIES ON THE GOSPELS 1.18) (Schwager, n.d.)

The Word Among Us Meditation on Luke 2:22-35 comments that this isn’t the first time we see the Spirit at work in the story of Christmas. Something similar took place at the Annunciation, when the Spirit overshadowed Mary (Luke 1:35), and again at the Visitation, when the Spirit caused John the Baptist to leap in Elizabeth’s womb, and Elizabeth cried out, “Most blessed are you among women” (Luke 1:41, 42).

It’s one thing to recall and cherish the stories surrounding the birth of the Lord. Of course, we should do that—they’re a vital part of salvation history! But it’s another thing to find our own stories in the midst of this vast and glorious history. It’s another thing to discover the ways that this history has transformed your life—and can continue to do so.

It’s true: you are a coheir with Jesus of all the promises of God (Romans 8:17). So ask the Spirit to help you take hold of your heavenly inheritance!

“Come, Holy Spirit, and fill my heart just as you did for Simeon!” (Meditation on Luke 2:22-35, n.d.)

Friar Jude Winkler comments  that 1 John is a very dualistic writing contrasting light and dark goodness and sin with emphasis on keeping the commandments. The author of Gospel and Letters of John are perhaps different since, in the Gospel of John, there is only one command to believe in the only Son of God. This community is dealing with Docetism, an ancient heresy that says Jesus was not fully human and was never Incarnate. The author of 1 John asserts that if you belong to God you live God’s commandments. In the Gospel of Luke, the family goes to the Temple for two rituals of purification; for Mary because of blood shed in childbirth; for Jesus is for redemption, the first born belonged to God and was bought back with a sacrifice, for poor couples of turtledoves. In the old Ritual of Baptism, the baby was held by the Godmother who was not ritually impure. The ritual for Jesus is redemption because the first born belonged to God and was bought back with a sacrifice. The Canticle of Simeon, likely a pre-existing hymn borrowed by Luke, perhaps from a funeral liturgy, speaks to Mary about contradiction and the sword piercing her heart. The heart, in ancient times, was associated with thinking and the Word of God would pierce her thoughts. Her struggle with birthing the Son of God is in conflict with Jewish understanding of One God, Yahweh. Friar Jude comments that she believes and shows up in the Upper Room, according to Luke. Mary is therefore understanding of confusion in faith when we turn to her.

Fr. Mike Schmitz draws a parallel between the symbols in the book of Revelation and the persecution by the Roman empire of the first Christians and encourages us to hold firm in our faith. Additionally, Fr. Mike reveals the beauty of the new covenant priesthood established by Jesus and explained in Hebrews. Today’s readings are Revelation 15-17, Hebrews 5-8, and Proverbs 31:23-25.

CAC faculty member James Finley poetically envisions how Jesus is the light of the world. Sometimes we can get disheartened about ourselves, like Paul’s thorn in the flesh. While we need to do our best to get past the things that are hurtful to myself and others, can I place my faith in the love that’s infinitely in love with me and my inability to get past the stumbling place? As a matter of fact, the thorn in the flesh, the stumbling place, may be my teacher where I depend on the mercy of God that is oceanic and endless in all directions.

This then is our walk: How can I learn to be healed from what hinders me from being ever more habitually established in the divine light that shines, transcends, and utterly permeates the broken edges of my life? The very ragged edges of my heart are the configurations of the light that shines through the broken places as mercy, as amazement, and as gratitude.

Although I can’t experience it all the time, I know the importance of the daily rendezvous with God, the quiet space in which I become ever more receptively vulnerable to being instilled by this light that permeates and guides me through my days. Hopefully, this poetic expression then will be a way of helping us to sit with and be present to this light, shining into our own lives in the midst of the unresolved matters of our hearts. (Finley, n.d.)

We rely on the Wisdom of the Spirit to guide our journey that requires faith in God’s plan, hope for peace and all good, and love for all of Creation.

References

Caime, J. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved December 29, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-29-2025 

Finley, J. (n.d.). Living in the Light of God’s Love. Center for Action and Contemplation. Retrieved December 29, 2025, from https://cac.org/daily-meditations/living-in-the-light-of-gods-love/ 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 29, 2025, from https://bible.usccb.org/bible/luke/2?22 

Meditation on Luke 2:22-35. (n.d.). Word Among Us. Retrieved December 29, 2025, from https://wau.org/meditations/2025/12/29/1461581/ 

1 John, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved December 29, 2025, from https://bible.usccb.org/bible/1john/2?3 

Psalms, PSALM 96 | USCCB. (n.d.). Daily Readings. Retrieved December 29, 2025, from https://bible.usccb.org/bible/psalms/96?1 

Schwager, D. (n.d.). The Favor of God Was upon Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 29, 2025, from https://www.dailyscripture.net/daily-meditation/ 

Zeal for Peace

The texts from the Roman Catholic Lectionary today invite us to meditate on how we can act in response to violence and hateful attitudes in our society.

Peaceful political action

The reading from the First Book of Maccabees details how refusal to accept pagan worship led to exile for believers.

* [2:29] The wilderness: the sparsely inhabited mountain country southward from Jerusalem and west of the Dead Sea, in the region where the Dead Sea Scrolls were found.1 

An anthem recognizing acceptable sacrifice is in Psalm 50.

* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).2

Jesus weeps over Jerusalem in the Gospel of Luke.

* [19:41–44] The lament for Jerusalem is found only in Luke. By not accepting Jesus (the one who mediates peace), Jerusalem will not find peace but will become the victim of devastation.3

Angela Maynard can’t help but consider the violence and hate that seems to blanket our world. Think of so many who make the painful decision to flee their home in search of peace and safety, many times leaving loved ones behind.

I remember those who have lost faith, and feel alone as a result.  I think of those perpetrating crimes against humanity because they see no other way.
Is it coincidental that this gospel falls on the Memorial of the Presentation of the Blessed Virgin Mary?  Mary is the Mother of Jesus. She was his fierce protector. She said Yes to God. This is opportunity.
Jesus shows us how to live the gospel.  This should help end war and bring peace to the world.  This is opportunity.
Just for today, consider the opportunities for peace.  How can I follow the call of Jesus? How can I contribute to peace at home, in my work, in my community, in my world?  How can I say yes to God?4 

Don Schwager quotes “Jesus fulfills the beatitude for those who weep,” by Origen of Alexandria (185-254 AD).

"When our Lord and Savior approached Jerusalem, he saw the city and wept... By his example, Jesus confirms all the Beatitudes that he speaks in the Gospel. By his own witness, he confirms what he teaches. 'Blessed are the meek,' he says. He says something similar to this of himself: 'Learn from me, for I am meek.' 'Blessed are the peacemakers.' What other man brought as much peace as my Lord Jesus, who 'is our peace,' who 'dissolves hostility' and 'destroys it in his own flesh' (Ephesians 2:14-15). 'Blessed are those who suffer persecution because of justice.'"No one suffered such persecution because of justice as did the Lord Jesus, who was crucified for our sins. The Lord therefore exhibited all the Beatitudes in himself. For the sake of this likeness, he wept, because of what he said, 'Blessed are those who weep,' to lay the foundations for this beatitude as well. He wept for Jerusalem and said,'If only you had known on that day what meant peace for you! But now it is hidden from your eyes,' and the rest, to the point where he says, 'Because you did not know the time of your visitation'" (excerpt from HOMILY ON THE GOSPEL OF LUKE 38.1–2)5 

The Word Among Us Meditation on Luke 19:41-44 comments in his mourning over Jerusalem, Jesus joined a long line of prophets who also lamented over God’s people. Elisha wept when he saw that the king of Aram would destroy Israel (2 Kings 8:11-12). Nehemiah wept when news reached him of the desperate state of his people in a burned-out Jerusalem (Nehemiah 1:4). And Jeremiah, known as “the weeping prophet,” shed bitter tears “over the great destruction which overwhelms . . . my people” (Jeremiah 14:17).

It’s not just Jesus or the ancient prophets though. Many of us have wept over someone who has lost their faith. Maybe they see no need for God, or doubt his mercy, or are angry with him. Whatever the cause, their suffering pierces our hearts, and we grieve for them. We want nothing more than for them to taste the peace and mercy that we know.
How comforting to know that Jesus weeps with us! He longs for their healing and reunion even more than we do. That’s who Jesus is. Look what happened after his lament of Jerusalem. He continued to preach and teach and offer his mercy to every person who was willing to accept him. Then he gave his very life on the cross for our salvation.6 

Friar Jude Winkler connects the text about the persecution of Jews by the Seleucid empire to a guerilla war that established an independent nation. The Hasideans, led by Judas Maccabeus became both the monarchs and high priest. Friar Jude reminds us that Luke wrote the Gospel after the destruction of Jerusalem in 70 CE.

The Catholic Culture website quotes “The Church's Year of Grace” by Pius Parsch about the memorial today of the Presentation of the Blessed Virgin Mary.

 "In the East, where the feast, celebrated since the eighth century, is kept as a public holiday, it bears the name, 'The Entrance of the Mother of God into the Temple'. It was introduced at Rome by a Cypriotic legate to the papal court of Avignon in 1371. In 1472, Sixtus IV extended its observance to the whole Church. Abolished by Pius V, it was reintroduced some years later (1585)."7

Fr. Richard Rohr, OFM, quotes Sister of Social Service Simone Campbell, author, lawyer, poet, and Executive Director of NETWORK, who testifies that faith impels her into the public square. It is abundantly clear that Pope Francis is correct when he says that faith has real consequences in the world . . . and these consequences involve politics. . . . Religion/politics is at the heart of her contemplative practice.

I was . . . lobbying a . . . Senator. . . . I commented on the story of a constituent and asked her how her colleagues could turn their eyes away from the suffering and fear of their people. The conversation went on a bit, and then the senator came back to my question. She said that . . . they did not get close to the candid stories of their people. In fact, some did not see these constituents as “their people.” Tears sprang to my eyes at her candor and the pain that keeps us sealed off from each other because of political partisanship. . . .
In many ways, we are a bit like the senators who close themselves off from the needs of their constituents. We could get caught in the pain of rejection and blame, fighting against an unjust judgment. But for me, the contemplative perspective leads to letting go of my desires and control while opening to the gift of the moment. My consistent learning is that behind the loss is always a surprise, opening into something new. There are prices to be paid, but they are small when compared to the hunger of our people. . . .
My prayer has led me . . . to know that reflection on the Gospel leads to compassion. Compassion often leads to much more nuanced analysis. . . . This more nuanced approach comes out of my prayer and call to care for the 100%, but it does come at a price. . . . The Spirit has pushed us out of our comfort zone of acceptability in order to meet the needs of people we had not known were ours. . . .8 

Our faith compels a response to the hatred and violence of our time that is based on love and compassion in Jesus.

References

1	(n.d.). 1 Maccabees, chapter 2. Retrieved November 21, 2019, from http://www.usccb.org/bible/1maccabees2:1
2	(n.d.). Psalms, chapter 50 - United States Conference of Catholic Bishops. Retrieved November 21, 2019, from http://www.usccb.org/bible/psalms/50
3	(n.d.). Luke, chapter 19 - United States Conference of Catholic Bishops. Retrieved November 21, 2019, from http://www.usccb.org/bible/luke/19
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved November 21, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved November 21, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved November 21, 2019, from https://wau.org/meditations/2019/11/21/
7	(2019, November 21). Memorial of the Presentation of Mary - November 21, 2019 .... Retrieved November 21, 2019, from https://www.catholicculture.org/culture/liturgicalyear/calendar/day.cfm?date=2019-11-21
8	(2019, November 21). Faith, Practice, Prayer — Center for Action and Contemplation. Retrieved November 21, 2019, from https://cac.org/faith-practice-prayer-2019-11-21/

Restored to community