Inspiration and commitment

The texts from the Roman Catholic Lectionary for the Feast of Saint Stephen, first martyr, move us sharply from a Christmas environment in which joy and peace visible in the wider community is subjected to the critical thinking that points to the history of rejection of the message of the Incarnation.

Under construction

In the text from the Acts of the Apostles the accusation of the religious authorities against Stephen leads to martyrdom.

* [6:8–8:1] The summary (Acts 6:7) on the progress of the Jerusalem community, illustrated by the conversion of the priests, is followed by a lengthy narrative regarding Stephen. Stephen’s defense is not a response to the charges made against him but takes the form of a discourse that reviews the fortunes of God’s word to Israel and leads to a prophetic declaration: a plea for the hearing of that word as announced by Christ and now possessed by the Christian community. The charges that Stephen depreciated the importance of the temple and the Mosaic law and elevated Jesus to a stature above Moses (Acts 6:13–14) were in fact true. Before the Sanhedrin, no defense against them was possible. With Stephen, who thus perceived the fuller implications of the teachings of Jesus, the differences between Judaism and Christianity began to appear. Luke’s account of Stephen’s martyrdom and its aftermath shows how the major impetus behind the Christian movement passed from Jerusalem, where the temple and law prevailed, to Antioch in Syria, where these influences were less pressing.1

The Gospel from Matthew contains Jesus reassurance that the Holy Spirit is with us in the coming persecutions.

* [10:17] The persecutions attendant upon the post-resurrection mission now begin to be spoken of. Here Matthew brings into the discourse sayings found in Mk 13 which deals with events preceding the parousia.2

Eileen Burke-Sullivan observes because we are created in the image of God, however, we have wills that allow us the freedom to choose away from God’s desires and she inquires about what does this have to do with the baby in the manger or the adult Stephen being stoned to death for preaching this truth about Jesus, that baby in the manger?

when we really do what God wants we encounter the light and joy of God – we see God in the world around us.   When we live according to God’s desires we are genuinely happy, and able to serve the needs of those who suffer and are lost.  BUT those who want to be god on their own terms hate us and seek to destroy us – with stones of one kind or another3

Don Schwager quotes, “Your Father speaks through you in every age, by Augustine of Hippo,” 354-430 A.D.

"To be sure, we heard in that reading, 'But when they deliver you up, do not be anxious how or what you are to speak... for it is not you who are speaking but the Spirit of your Father who speaks through you.' And he says in another place: 'Behold, I am with you always, even to the end of the world' (Matthew 28:20). Does this mean that the people who heard those words of the Lord would be here until the end of the world? The Lord was referring, rather, not only to those about to depart from this life but also to the others, including us and those who would come after us in this life. He saw everyone in his single body, and the words he spoke, 'I am with you even to the end of the world,' were heard by them and by us too. And if we did not hear them then in our knowledge, we heard them in his foreknowledge. Therefore, safe as sheep among the wolves, let us keep the commandments of him who directs us. And let us be 'innocent as doves but cautious as snakes' (Matthew 10:16). Innocent as doves that we may not harm anyone; cautious as snakes that we may be careful of letting anyone harm us." (excerpt from SERMON 64A.2)4

The Word Among Us Meditation on Acts 6:8-10; 7:54-59 comments that we hail Israel’s newborn king, and then we see many of Israel’s religious leaders turn on this king’s ambassador and kill him. It could lead us to wonder: did Jesus’ birth make any difference at all? Friar Jude Winkler comments on the mob justice that condemned Stephen to death as a “red martyr”. Today many know “white martyrdom “ that is difficulty in a society that does not accept our witness. Friar Jude cites the example of Paul's conversion and connects the suffering of martyrs to persecution of Jesus.

Fr. Richard Rohr, OFM, comments that in the practical order, we find our Original Goodness, the image of God that we are, when we can discover and own the faith, hope, and love deeply planted within us:

A trust in inner coherence itself. “It all means something!” (Faith)
A trust that this coherence is positive and going somewhere good. (Hope)
A trust that this coherence includes me and even defines me. (Love)

Being created in the image of God (Genesis 1:26-27) gives everyone an equal and inherent dignity. However, in every age and culture, we have seen regressions toward racism, sexism, homophobia, militarism, ableism, and classism. This pattern tells me that unless we see dignity as being given universally, objectively, and from the beginning by God, we humans will constantly think it is up to us to decide. But this tragic history demonstrates that one group cannot be trusted to portion out worthiness and dignity to another. Our criteria tend to be self-referential and thus highly prejudiced, and the powerless and the disadvantaged always lose out. Even the United States’ aspirational Declaration of Independence—which states that “all men [originally meaning white, property-owning males] are endowed by their Creator with certain inalienable rights”—has not empowered marginalized groups to apportion those rights equally.

The peace to all invitation of the Incarnation is seen as threat by some in our society. Our confidence rooted in faith, hope and love and guided by the Spirit will be the strength that mirrors the response of Stephen to his persecutors.

References

1	(n.d.). Acts chapter 6 - United States Conference of Catholic Bishops. Retrieved December 26, 2018, from http://www.usccb.org/bible/acts/6
2	(n.d.). Matthew, chapter 10 - United States Conference of Catholic Bishops. Retrieved December 26, 2018, from http://www.usccb.org/bible/matthew/10
3	(n.d.). Creighton U Daily Reflections .... Retrieved December 26, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 26, 2018, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). Saint Stephen, The First Martyr (Feast) - Mass Readings and Catholic .... Retrieved December 26, 2018, from https://wau.org/meditations/

Word made flesh

The texts from the Roman Catholic Lectionary for The Nativity of the Lord - (Mass during the day) move to reflection on the meaning of Incarnation to our lives as children of God.

Joy to the world

The Prophet in the passage from Deutero-Isaiah offers consolation to the exiles in Babylon through images of God returning them to Jerusalem.

* [52:7–10] God leads the people back from Babylon to Zion, from whose ruined walls sentinels greet the returning exiles.1

Psalm 98 celebrates the action of God to rule the world.

* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). All nations (Ps 98:4–6) and even inanimate nature (Ps 98:7–8) are summoned to welcome God’s coming to rule over the world (Ps 98:9).2

In the Letter to the Hebrews, the author declares the revelation of God to the world through His Son.

* [1:1–4] The letter opens with an introduction consisting of a reflection on the climax of God’s revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Heb 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Heb 1:2) the final age, God’s revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Heb 1:3–4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God’s glory and imprint of his being (Heb 1:3; cf. Wis 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Ps 110:1). The once-humiliated and crucified Jesus has been declared God’s Son, and this name shows his superiority to the angels. The reason for the author’s insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus’ superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.3

The Prologue to the Gospel of John uses a hymn to celebrate the Word becomes flesh and pitches His tent among us.

* [1:1–18] The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15–20 and Phil 2:6–11. Its core (Jn 1:1–5, 10–11, 14) is poetic in structure, with short phrases linked by “staircase parallelism,” in which the last word of one phrase becomes the first word of the next. Prose inserts (at least Jn 1:6–8, 15) deal with John the Baptist.4

Maureen McCann Waldron offers a suggestion that when family tensions rise at the dinner table or yet another toddler falls apart in furious wails at the celebration, instead of snapping impatiently, we can ask for humility and serenity and silently pray, “On earth, Peace.”

Too often I might be stretched and frazzled by the time people gather and I’m not in the mood to ask for patience.  It is into this very moment that Jesus can enter my life so deeply. Jesus has come into my life for the challenging moments as well as the wonderful ones and I am often more aware of my own need for a savior when I am not at my best.  When I am disappointed or angry or frustrated at those around me, that is when I can pause and remember how much Jesus longs to hold me close and enfold me with his love. He isn’t waiting for me to behave better to love me, he is loving me right now. And that is a deeply comforting thought.5

Don Schwager quotes “The shepherds are the first proclaimers of the Gospel,”  by Bede the Venerable, 672-735 A.D.

"The shepherds did not keep silent about the hidden mysteries that they had come to know by divine influence. They told whomever they could. Spiritual shepherds in the church are appointed especially for this, that they may proclaim the mysteries of the Word of God and that they may show to their listeners that the marvels which they have learned in the Scriptures are to be marveled at." (excerpt from HOMILIES ON THE GOSPELS 1.7)6

The Word Among Us Meditation on John 1:1-18 affirms it’s true. “No one has ever seen God” (John 1:18). But today, as we celebrate the birth of Jesus, we hear that “the Word became flesh and made his dwelling among us, and we saw his glory” (1:14). Today, we see Jesus, who is “the very imprint” of God’s being (Hebrews 1:3). So as we celebrate Christmas, let’s take a moment to behold the glory of the Lord.

But perhaps the best way for us to see the glory of the Lord is by gazing on the child in the manger. When we take the time to look at the manger scene, we cannot help but be cut to the heart by what we see. The humility of a God who emptied himself and came among us so that he could raise us up displays the glory of God more than all the miracles and all the apparitions. Why? Because the manger is not about displays of power; it’s about love.7

Friar Jude Winkler locates the text from Second Isaiah in the time of the exile in Babylon and connects it to the celebration of the ruler-god in that culture. Greek philosophy and translation of the Greek text expand our comprehension of the texts from Hebrews and John that refer to the Logos. Friar Jude comments on Jesus becoming “sarx” in Greek and connecting to the Ark of the Covenant as a translation of the Greek is about pitching a tent.

Fr. Richard Rohr, OFM, declares that he cannot abandon an orthodox or Catholic worldview. For all of its poor or incomplete formulations, it still offers humanity a foundationally positive anthropology, not just a moral worthiness contest, which is always unstable and insecure.

How do we first see and then practice our unique image of God, our “Original Goodness”? Paul gives us an answer. He says, “There are only three things that last, faith, hope, and love” (1 Corinthians 13:13). In Catholic theology, we call these three essential attitudes the “theological virtues” because they are a “participation in the very life of God”—given freely by God or “infused” into us at our very conception. In this understanding, faith, hope, and love are far more defining of the human person than the “moral virtues,” the various good behaviors we learn as we grow older.8

A closing Christmas meditation inspired by Fr. Richard invites us to contemplate how our saying “yes” to such implanted faith, hope, and love plays a crucial role in the divine equation; human freedom matters. Mary’s “yes” seemed to be essential to the event of Incarnation (Luke 1:38). God does not come uninvited. God and grace cannot enter without an opening from our side, or we would be mere robots. God does not want robots, but lovers who freely choose to love in return for love. And toward that supreme end, God seems quite willing to wait, cajole, and entice.

References

1	(n.d.). Isaiah, chapter 52 - United States Conference of Catholic Bishops. Retrieved December 25, 2018, from http://www.usccb.org/bible/isaiah/52
2	(n.d.). Psalms, chapter 98 - United States Conference of Catholic Bishops. Retrieved December 25, 2018, from http://www.usccb.org/bible/psalms/98
3	(n.d.). Hebrews, chapter 1 - United States Conference of Catholic Bishops. Retrieved December 25, 2018, from http://www.usccb.org/bible/hebrews/1
4	(n.d.). John, chapter 1 - United States Conference of Catholic Bishops. Retrieved December 25, 2018, from http://www.usccb.org/bible/john/1
5	(n.d.). Creighton U Daily Reflections .... Retrieved December 25, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 25, 2018, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). Mass Readings and .... Retrieved December 25, 2018, from https://wau.org/meditations/
8	(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved December 25, 2018, from https://cac.org/2018-daily-meditations/

Guiding our feet

In the hours before the Christmas celebration, the texts from the Roman Catholic Lectionary resonate with the sense of God with humanity from the beginning as guide to our journey.

Guide for the Journey

The Dynastic Oracle from the Second Book of Samuel is the prophecy from Nathan to David about the line of kings of Israel to follow him.

* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.1

In the Gospel from Luke, Zachariah declares that the promise made by God to Abraham will be fulfilled and his son John the Baptist will be the one to declare that Jesus is that fulfillment.

* [1:68–79] Like the canticle of Mary (Lk 1:46–55) the canticle of Zechariah is only loosely connected with its context. Apart from Lk 1:76–77, the hymn in speaking of a horn for our salvation (Lk 1:69) and the daybreak from on high (Lk 1:78) applies more closely to Jesus and his work than to John. Again like Mary’s canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Lk 1:76–77 to give Zechariah’s reply to the question asked in Lk 1:662.

In the book “Word of Life”, Celia Sirois connects the Oracle and the Canticle to the nature of Messianic Promise.

Edward Morse observes that we must generally stand by and watch the lives of our children unfold.  Some of that watching apparently occurs after we are gone from this life! This truth likely seems as uncomfortable for us as it is for a successful king like David, who is used to getting things done his way. But God requires this kind of patience from all of us, from the greatest to the least

But the fullness of our Lord’s reign, including rest and peace, require us to wait, to be patient, and to hope, trusting in the goodness and mercy of God to continue moving us along. Let us remind one another in this season to wait patiently as we look for his return. Thanks be to God.4

Don Schwager quotes “My words will not pass away”, by an anonymous early author from the Greek church.

 "'O forerunner of Christ!... O Baptist inspired by God! We glorify Christ who bowed his head before you in the Jordan and sanctified the nature of mortal humankind... O wise John the forerunner, you have looked down from the bank of the river upon the glory of the Father's Word, even the Son as he stood in the waters; and you have seen the Spirit descend as a dove, cleansing and enlightening the ends of the earth. To you the mystery of the Trinity was revealed; and to you we sing, honoring your divine festival.    "O Baptist and forerunner, strengthened by the divine grace of Christ you have shown us the lamb that takes away all the sins of the world (John 1:29,35-36), and with joy you have this day brought two disciples to him (John 1:35-42). Entreat him that peace and great mercy may be given to our souls." (excerpt from SYNAXIS OF JOHN THE BAPTIST)5

The Word Among Us Meditation on 2 Samuel 7:1-5, 8b-12, 14a, 16 observes that we have undoubtedly been preparing physically and emotionally for Christmas Day. For many of us, there are the gifts, the cards, the parties, and the other preparations. But many of us have also faced family tensions, financial challenges, loneliness, and frustrated dreams. Life isn’t always easy, and the holidays can be a bittersweet reminder of that fact.

God knows how hard you have been working. You may or may not feel prepared for tomorrow, but that doesn’t matter. Today is a day to put everything aside, even if only for a short time, and rest. You have done all you can do; now let Jesus take care of you. Let him work on building his house in you—his own dwelling place in your heart.6

Friar Jude Winkler reviews the history of the Kings of Israel and the dynasty of David. The structure of the passage from Luke points to the fulfillment of the promise to Abraham as the key theme. Friar Jude comments on the value of the silent period imposed on Zachariah in the revelation of the truth about the mission of John.

Fr. Richard Rohr, OFM, connects with the idea of mission as he comments on the true and essential work of all religion is to help us recognize and recover the divine image in everything.

Do you then also see the lovely significance of John’s statement: “It is not because you do not know the truth that I write to you, but because you know it already” (1 John 2:21)? He is talking about an implanted knowing in each of us—an inner mirror, if you will. Today, many would just call it “consciousness.” Poets and musicians might call it the “soul.” The prophet Jeremiah called it “the Law written in your heart” (Jeremiah 31:33), while Christians call it the “Indwelling Holy Spirit.”7

God remains faithful to the Promise to guide. We receive our mission to walk in the way of peace as we reflect the divine image to our companions on the journey.

References
1 (n.d.). CHAPTER 7 The Oracle of Nathan 1a After the king had taken up .... Retrieved December 24, 2018, from http://www.usccb.org/bible/2samuel/2samuel7.htm

2 (n.d.). Luke, chapter 1 - United States Conference .... Retrieved December 24, 2018, from http://www.usccb.org/bible/luke

3 (n.d.). Word of Life. Retrieved December 24, 2018, from https://books.google.com/books?id=tVzo1-Lt124C&pg=PT76&lpg=PT76&dq=The+Oracle+of+Nathan+The+Canticle+of+Zechariah&source=bl&ots=kqi7qROD3Z&sig=mWFmcN_4akhhHllB5mYZ2JLnbN0&hl=en

4 (n.d.). Creighton U Daily Reflections .... Retrieved December 24, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html

5 (n.d.). Daily Scripture Readings and Meditations. Retrieved December 24, 2018, from https://dailyscripture.servantsoftheword.org/

6 (n.d.). 4th Week of Advent (Mass in the Morning) - Mass Readings and .... Retrieved December 24, 2018, from https://wau.org/meditations/

7 (2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved December 24, 2018, from https://cac.org/2018-daily-meditations/

Towns and tense for Christmas

The first of the passages from the Roman Catholic Lectionary for the fourth Sunday of Advent may generate an ear worm of “Oh Little Town of Bethlehem”,as the Prophet Micah yearns for a messiah from the birthplace of David.

* [5:1–6] Salvation will come through a “messiah,” an anointed ruler. The Book of Micah shares with Isaiah the expectation that God will deliver Israel through a king in the line of David. Bethlehem-Ephrathah is the home of the Davidic line.1

Carols at Christmas

The text from the Letter to the Hebrews declares how Jesus stands out in at least two ways from the Jewish expectation for the Messiah.

* [10:1–10] Christian faith now realizes that the Old Testament sacrifices did not effect the spiritual benefits to come but only prefigured them (Heb 10:1). For if the sacrifices had actually effected the forgiveness of sin, there would have been no reason for their constant repetition (Heb 10:2). They were rather a continual reminder of the people’s sins (Heb 10:3). It is not reasonable to suppose that human sins could be removed by the blood of animal sacrifices (Heb 10:4). Christ, therefore, is here shown to understand his mission in terms of Ps 40:5–7, cited according to the Septuagint (Heb 10:5–7). Jesus acknowledged that the Old Testament sacrifices did not remit the sins of the people and so, perceiving the will of God, offered his own body for this purpose (Heb 10:8–10).2

In the Gospel from Luke, John the Baptist and Elizabeth witness Mary as the one who believed.

* [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).3

Tamora Whitney, an English teacher,  wonders why the Christmas carols say “The Lord is come” and “Christ is born” instead of “The Lord has come” or “Christ was born.” She asks, it’s past tense, right?

This week is Christmas. In present tense we celebrate his birth. We should leap for joy today in anticipation of the birth that will save us. The Lord is come. This week the Lord is born, and he continues to live in our lives and in our hearts.4

Don Schwager quotes “John prophecies from the womb,” by Maximus of Turin (died between 408-423 AD).

"Not yet born, already John prophesies and, while still in the enclosure of his mother's womb, confesses the coming of Christ with movements of joy - since he could not do so with his voice. As Elizabeth says to holy Mary, 'As soon as you greeted me, the child in my womb exulted for joy.' John exults, then, before he is born. Before his eyes can see what the world looks like, he can recognize the Lord of the world with his spirit. In this regard, I think that the prophetic phrase is appropriate: 'Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you' (Jeremiah 1:5). Thus we ought not to marvel that after Herod put him in prison, he continued to announce Christ to his disciples from his confinement, when even confined in the womb he preached the same Lord by his movements." (excerpt from SERMON 5.4)5

The Word Among Us Meditation on Hebrews 10:5-10 is a reminder that God doesn’t need our sacrifices. We don’t have to convince him to love us. We don’t have to prove ourselves to him by giving things up or by working ourselves to death. Of course, he delights in seeing his children making sacrifices for the sake of his Church, but his love doesn’t depend on it. It’s not something we earn. It’s something we receive as a generous gift—just as we receive any gift sitting under our Christmas tree.

Of course, our sacrifices do please the Lord—especially the sacrifices we make for our families and for the poor. But Christmas is about Jesus’ love, not our efforts. It’s about his generosity, not our hard work. Instead of demanding sacrifices from us, Jesus did the exact opposite: he sacrificed himself for us by becoming a man. Instead of abandoning us because of our sin, he came closer to us so that he could redeem us. Not by our sacrifices. Not by our suffering. But by his love.6

Friar Jude Winkler explores the sense of Micah that the King Messiah for Israel would come from a small town where values were better than in the big city. The Holy Spirit works to add levels of revelation and understanding to our daily experience. The mission of Incarnation includes Jesus receiving a body and doing the will of the Father. Luke celebrates Mary who was able to surrender to what seems impossible.

Fr. Richard Rohr, OFM, reasserts we cannot earn God. We cannot prove ourselves worthy of God. Knowing God’s presence is simply a matter of awareness, of enjoying the now, of deepening one’s own presence.

Jesus pushes seeing to the social edge. Can we see the image of Christ in the least of our brothers and sisters? That is his only description of the final judgment (Matthew 25). Nothing about commandments, nothing about church attendance—simply a matter of our ability to see. Can we see Christ in the “nobodies” who can’t play our game of success? In those who cannot reward us in return? When we see the image of God where we are not accustomed to seeing the image of God, then we see with eyes not our own.7

The Incarnation in the “Little Town of Bethlehem” is the gift of Presence in our lives now. Our encounter with seeing the Divine Image everywhere is living the Incarnation in the present tense.

References

1	(n.d.). Micah chapter 5 - United States Conference of Catholic Bishops. Retrieved December 23, 2018, from http://www.usccb.org/bible/micah/5
2	(n.d.). Hebrews chapter 10 - United States Conference of Catholic Bishops. Retrieved December 23, 2018, from http://www.usccb.org/bible/hebrews/10
3	(n.d.). Luke 1. Retrieved December 23, 2018, from http://www.usccb.org/bible/luke/luke1.htm
4	(n.d.). Creighton U Daily Reflections .... Retrieved December 23, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 23, 2018, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 4th Sunday of Advent - Mass Readings and Catholic Daily Meditations .... Retrieved December 23, 2018, from https://wau.org/meditations/
7	(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved December 23, 2018, from https://cac.org/2018-daily-meditations/