Advent Day 19: Make haste!

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TODAY’S READINGS

The Gospel reading is from Lk 1:39-45, Mary’s visit to Elizabeth after the joyous news of both their pregnancies. It is the first meeting of cousins John and Jesus. My focus is on the speed in which the Virgin went to visit her relative, as relayed in the very first verse.

Mary set out in those days
and traveled to the hill country in haste
to a town of Judah (v. 39)

“The village of Ain Karim in the hill country near Jerusalem is the traditional site of the house of Zechariah and Elizabeth. It is located about five miles from the temple, a convenient distance for Zechariah’s trips for priestly duty. For Mary, however, the journey from Nazareth would be about ninety miles, depending on the route, taking several days. There is no mention of Joseph accompanying her, unlike the later journey together to Bethlehem (2:4-5). She goes in haste, indicating her earnestness in following God’s plan.” (The Gospel of Luke (Catholic Commentary on Sacred Scripture, 48)

Luke “notes that she travels ‘in haste’ but does not explain why she is in a hurry…we might speculate that Mary was eager to see this sign for herself. We might also speculate that she was eager to be with Elizabeth because of what they had in common: they were unexpectedly becoming mothers through the favor of God; their sons would play major roles in God’s unfolding plans.” (Bringing the Gospel of Luke to Life, 27-28)

“On learning from the angel that her cousin St Elizabeth is soon to give birth and is need of support, our Lady in her charity hastens to her aid. She has no regard for the difficulties this involves…

“From Mary’s visit to Elizabeth Christians should learn to be caring people. ’If we have filial contact with Mary, we won’t be able to think just about ourselves and our problems. Selfish personal problems will find no place in our mind’ (Bl. J. Escriva, Christ is passing by, 145).” (The Navarre Bible: The Gospel of Luke, 41-42)

“After the Annunciation, Mary could have focused on herself and her own worries and fears about her new condition. Instead, she entrusted herself completely to God. Her thoughts turned to Elizabeth. She got up and went forth, into the world of life and movement. Even though the astonishing message of the angel had caused a seismic shift in her plans, the young Mary did not remain paralyzed, for within her was Jesus, the power of resurrection and new life. Within herself, Mary already bore the Lamb that was slain and yet lives. She arises and sets out, for she is certain that God’s plan is the best plan for her life. Mary becomes a temple of God, an image of the pilgrim Church, a Church that goes forth for service, a Church that brings the good news to all!” (MESSAGE OF HIS HOLINESS POPE FRANCIS FOR THE XXXVII WORLD YOUTH DAY 2022-2023; the whole document is worth reading)

“I’ve always been fascinated by Mary’s ‘haste’ in this story of the Visitation. Upon hearing the message of Gabriel concerning her own pregnancy and that of her cousin, Mary ‘proceeded in haste into the hill country of Judah’ to see Elizabeth.

“Why did she go with such speed and purpose? Because she had found her mission, her role in the theo-drama. We are dominated today by the ego-drama in all of its ramifications and implications. The ego-drama is the play that I’m writing, I’m producing, I’m directing, and I’m starring in. We see this absolutely everywhere in our culture. Freedom of choice reigns supreme: I become the person that I choose to be.

“The theo-drama is the great story being told by God, the great play being directed by God. What makes life thrilling is to discover your role in it. This is precisely what has happened to Mary. She has found her role—indeed, a climactic role—in the theo-drama, and she wants to conspire with Elizabeth, who has also discovered her role in the same drama. Like Mary, we have to find our place in God’s story.” (Bp Robert Barron’s Advent Gospel Reflections [2017]; he also gives this same reflection in his Rosary)

Let us be ever mindful to make haste when doing the work of God, and pump the brakes when it is all about us. And pray that we will recognize and be mindful of the difference

Advent Day 18: A “virgin”? “Emmanuel”?

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TODAY’S READINGS

The first reading is from Is 7:10-14. I had hoped to focus on Ahaz’s seemingly humble rejection of the offer of a sign, but my limited resources said little except that, essentially, Ahaz was a scoundrel and his false piety was seen through by Isaiah. I did find, however, an article that expounds specifically on Ahaz’s response offering a contemporary example and a practical reflection.

Additionally, who would not be tempted to comment on the Annunciation, found in today’s Gospel reading? The number of resources I could refer to are legion, so that can be your homework (or prayerwork).

So, I went for the last verse of the first reading. A familiar one that, for Christians, unmistakably points toward Jesus. But is that all there is to it? This gives me the opportunity to highlight a phenomenal book that should be in the reference library of, not only every Catholic, but every person who is serious about knowing and appreciating better the Old Testament.

[T]he Lord himself will give you this sign:
the virgin shall conceive and bear a son,
and shall name him Emmanuel. (v. 14)

“Theological Issues in Isaiah Is Immanuel

Conceived of a ‘Virgin’ or a ‘Young Woman’?

As is well known, this famous oracle is taken as a prophecy of the virginal conception of Christ in the New Testament (Mt 1:23). For centuries, however, there has been a debate over the original meaning of Isaiah’s oracle. On the one hand, most modern interpreters contend that Isaiah is not referring to a virginal conception, since the Hebrew word used by Isaiah is ‘almah, which many feel is best translated as ‘young woman’. Those who favor this position point out that the ordinary Hebrew word for ‘virgin’ (bethulah) is not used in Isaiah 7:14. From this point of view, then, the “sign” given to Ahaz is the birth of his son Hezekiah, who, by the time he reaches the age of reason, will witness the overthrow of the northern kingdom. Indeed, there are aspects of the oracle that seem indisputably to envision an immediate fulfillment in the ending of the Syro-Ephraimite crisis (Is 7:14-17), events that took place in the lifetime of King Hezekiah, son of Ahaz (ca. 732 B.C.).

“On the other hand, other interpreters contend that Isaiah is referring to a miraculous conception and birth. We determine the meaning of the Hebrew word ‘almah ultimately by analyzing the way it is used in the Hebrew text of the Bible: it occurs seven times, and in those cases it is never applied to a married woman: Genesis 24:43; Exodus 2:8; Isaiah 7:14; Psalm 68:26 MT; Proverbs 30:19; Song of Solomon 1:3; 6: 8. Indeed, in some cases ‘almah is used as a synonym for ‘virgin’ (bethulah}, as when Rebekah is referred to both as a ‘maiden/young woman’ (‘almah) and a ‘virgin (bethulah) whom no man had known’ (Gen 24:16, 43). Again, in Song of Solomon 6:8, the category ‘almah is distinguished from the categories ‘queen’ and ‘concubine’ — that is, from those who have already had relations with the king. Perhaps, then, the Hebrew word ‘almah does not denote virginity, but does connote it, like the English word ‘maiden’. Intriguingly, the Jewish translators of the Greek Septuagint usually translated ‘almah with the non-specific expression ‘young woman’ (Greek parthenos}, except in two cases, where the context seems to have implied virginity: the story of Rebekah the virgin (Gen 24:43) and the oracle of the ‘virgin’ (Greek parthenos) who conceives Immanuel (Is 7:14). In this view, the ‘sign’ (Hebrew ‘oth) — which Isaiah uses elsewhere to refer to a miracle of nature (Is 37:30; 38:7) — is the miraculous conception of the child by a virgin. .Again, it is important to remember that the decision to render ‘almah with the Greek parthenos, ‘virgin’, was made by Jewish translators themselves about two hundred years prior to the dawn of the Christian era (see Is 7:14 LXX).

“When evaluating this issue, it is also critical to remember that biblical prophecy can have more than one horizon of fulfillment. In other words, the same prophecy may have both preliminary as well as ultimate fulfillments. In the case of Isaiah 7:14, the preliminary fulfillment of the ‘Immanuel’ child may well have been Hezekiah son of Ahaz, and the ‘almah may have been Abijah, a young bride of Ahaz (2 Chron 29:1), who was probably not yet intimate with the king. Before Hezekiah was a young man, the Syro-Ephraimite threat had evaporated. Yet Hezekiah himself is an important type of the Messiah in the book of Isaiah. For example, in the pivotal historical chapters about the end of Isaiah’s life (Is 36-39), Hezekiah is the righteous yet suffering savior-king, reminiscent of David and anticipating the future Messiah. Indeed, Hezekiah may even have been the immediate referent of the other prophecies of a.royal child (Is 9:1-7 and 11:1-5). However, to the. extent. that these oracles point not only to a new king but to a new kingdom, a new exodus, and a new creation, the birth and life of Hezekiah by no means fulfill them (cf. Is 7:14-16; 9:1-7; 11:1-5}. Instead, Hezekiah’s life leaves these oracles as prophetic words “waiting” for ultimate fulfillment. Hezekiah was born of a: ‘maiden’ ( ‘almah) in the usual manner, but later one would be born of a. mother who remained a maiden before, during, and after his birth. Hezekiah was ‘Immanuel’ (‘God with us’) in a mediated sense: his righteous reign.was a sign of God’s closeness to his people. But later one would be born who was truly ‘God with us’ in a literal sense. Applied to Hezekiah, the poetry and language of these oracles is hyperbolic: complete fulfillment awaits another.” (John Bergsma and Brant Pitre, A Catholic Introduction to the Bible: The Old Testament (San Francisco: Ignatius Press, 2018), 747-749)

I have provided this extended excerpt on the first reading not only because it is particularly interesting, delving into several facets of the prophecy, but also to highlight the extraordinary depth and erudition of the text. And, considering the content (over one thousand pages of brilliant scholarship), not an expensive purchase at all.

O come, O come, Emmanuel!

God bless.

Advent Day 17: Nazirites Old (Testament) and New (Testament)

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TODAY’S READINGS

The first reading is from Jgs 13:2-7, 24-25a. An angel declares that a barren woman shall bear a special child, set aside by God for great things.

As for the son you will conceive and bear,
no razor shall touch his head,
for this boy is to be consecrated to God from the womb.
It is he who will begin the deliverance of Israel
from the power of the Philistines. (v. 5)

“Samson’s vocation wad decided by God from even before he was conceived…God sends his angel to a woman who is barren and tells her she will have a son (v. 5), who will be consecrated to God as a Nazirite (cf. Num 6:1-21 and its note), and he will perform a specific mission — to save his people from the Philistine. In this account, vocation, dedication to God and mission are all closely linked.

“The main features of vocation are outlined her. The initiative comes from God who sees his people’s predicament and prepares, from birth onwards, a man who will save them from their enemies. In due course he announces his plans through a messenger: an angel presents himself to the wife of Manoah (v. 3) — she see him as a ‘man of God’ (v. 6) — and he tells her God’s plans. The couple’s readiness to go along with God’s will is plain to see (vv. 8 and 12). As happens in some supernatural communications, in special circumstances the Lord offers some remarkable sign to demonstrate that the message indeed comes from him and that what he says will happen (cf. 6:21; Lk 1:20, 36)…

“The way Manoah and his wife make themselves available for God’s plans to work, as also Mary’s great refinement and generosity in doing the divine will, are messages to the reader of God’s word in Scripture — to check his or her own readiness to go along with God’s plan.” (The Navarre Bible: Joshua-Kings, 161-163)

“‘Nazirite’: One who is set apart and consecrated to God in a special way. Nazirites vowed to abstain from drinking wine and eating grapes, from cutting their hair, and from making physical contact with death (Num 6:1-8). Normally the vow was taken voluntarily and its obligations were temporary. Samson is unusual for being a consecrated as a lifelong Nazirite before his birth (13:7), and yet he will show himself less than committed to living within its limits…Samson prefigures John the Baptist, whose mother is initially barren (Lk 1:7), whose birth is announced by an angel (Lk 1:13), and whose designation as a Nazirite is made before his birth (Lk 1:15). ‘begin to deliver’: Hints that Samson will score several victories against the Philistines, but they will remain a threat to Israel after his death.” (Ignatius Catholic Study Bible: Judges and Ruth, 36)

From the Gospel (Lk 1:5-25), check out a previous post on a question I had about the naming for John the Baptist. Also, find here an entry from the same year with a short reflection on the passage expounded upon at the top.

Samson is certainly a type of John, although seriously flawed (types rarely match-up well with their antitypes). Yet, in the end both die heroic deaths for causes worth dying for.

God bless.

The Angel with Manoah and His Wife by Pieter Lastman (1617)

Advent Day 16: A Righteous Man

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TODAY’S READINGS

The Gospel reading is from Mt 1:18-25. Joseph’s reaction to Mary’s pregnancy follows. To find out how it turns out, just click on the link above.

Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly. (v. 19)

Mitch and Hahn succinctly give us the three prominent theories that could explain Joseph’s reaction to finding Mary, his betrothed and beloved, pregnant. Let’s read what they say about this verse.

“just: Or, “righteous”. Joseph is a man of sterling moral character, committed to living by the Mosaic Law (Deut 6:25; Lk 1:6). put her to shame: The Greek verb does not necessarily have a negative connotation. It simply means “to expose” or “to exhibit”. send her away: Catholic tradition proposes three main interpretations to explain why Joseph resolved to end his betrothal with Mary.

(1) The Suspicion Theory. Some hold that Joseph suspected Mary of adultery when he discovered her pregnancy. Joseph thus intended to pursue a divorce in accord with Deut 24:1–4 until the angel revealed to him the miraculous cause of the conception (1:20). Joseph is said to be righteous because he shuns immorality and directs his life by the Law of God. Proponents of this view include St. Justin Martyr, St. John Chrysostom, and St. Augustine.

(2) The Perplexity Theory. Others hold that Joseph found the situation of Mary’s pregnancy inexplicable. Divorce seemed to be his only option, and yet he wished to do this quietly, for he could not bring himself to believe that Mary had been unfaithful. Joseph is said to be righteous because he lives by the Law of God and judges Mary’s situation with the utmost charity. The main proponent of this view is St. Jerome, whose exegesis was adopted into the notes of the medieval Bible.

(3) The Reverence Theory. Still others hold that Joseph knew the miraculous cause of Mary’s pregnancy from the beginning, i.e., he was made aware that the child was conceived “of the Holy Spirit” (1:18). Faced with this, Joseph considered himself unworthy to be involved in the Lord’s work, and his decision to separate quietly from Mary was a discretionary measure to keep secret the mystery within her. On this reading, the angel confirms what Joseph had already known and urges him to set aside pious fears that would lead him away from his vocation to be the legal father of the Messiah (1:20). Joseph is said to be righteous because of his deep humility and reverence for the miraculous works of God. Proponents of this view include St. Bernard of Clairvaux and St. Thomas Aquinas.”

Curtis Mitch, “Introduction to the Gospels,” in The Ignatius Catholic Study Bible: The New Testament (San Francisco: Ignatius Press, 2010), 8.

As we see, there are great saints supporting each of these theories. All are certainly plausible. But I would like to think that it was out of reverence that Joseph had initially decided to take his leave of Mary. I’m not sure he could have ever forgiven himself, or looked Mary in the eye, if he had suspected the worst.

May we be as reverent as Joseph when we assess situations we find unfathomable.

God bless.

The Dream of St. Joseph by Anton Raphael Mengs (1773-74)

Advent Day 15: Much to rejoice about

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TODAY’S READINGS

The first reading is from Is 61:1-2A, 10-11 . A Servant Song of the prophet in the first person.

The spirit of the Lord GOD is upon me,
because the LORD has anointed me (v. 1a)

“Prophets, priests, and kings were anointed in ancient Israel. The Servant is probably all three. The combination of anointing and the reception of the Spirit calls to mind the figure of David, who was filled with the Spirit when Samuel anointed him in in 1 Samuel 16. David, too, was prophet (2 Sam 23:1-2), priest (Ps 110), and king.” (John Bergsma, The Word of the Lord: Reflections on the Sunday Mass Readings for Year B [Steubenville, OH: Emmaus Road, 2021], 22)

The Responsorial Psalm is from Lk 1:46-48, 49-50, 53-54. Not from the book of Psalms at all, but in the same spirit, the words of Our Lady to Elizabeth (and to the whole world for all time).

He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy. (vv. 53-54)

“Here we see Mary is adopting the attitude and posture of the ‘Servant of the LORD’ in Isaiah 61:1-2. How can she do this? Isn’t the ‘servant of the Lord’ Jesus himself? Yes, but the Blessed Mother has Jesus in her womb. She is the first Christian, the first person to be united as one flesh with Jesus. What is true of Jesus is true of her by extension. She is taken up into the Messianic mission of Christ, to ‘proclaim good news…and liberty’ (Isa 61:1) and to find in God the ‘joy of her soul.’ (Isa 61:10). Mary speaks as if God has already established ‘justice’ (Isa 61:11) through his Messiah: filling the oppressed ‘hungry’ with good things (think of the feeding miracles) and sending the rich oppressors away empty (think of the rich young ruler in Matt 19:22). (ibid, 25)

The second reading is from 1 Thes 5:16-24. It directly addresses the theme for this Third Sunday of Advent: Gaudete! Rejoice!

May the God of peace make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ. (v. 23)

“Following Christ means not just believing but actually being transformed, becoming ‘blameless’ so we can stand at the final judgment. This calls to mind Advent’s dual focus on both the First and Second Coming of Jesus. We want to keep our sight on both horizons. Waiting for the liturgical coming of Christ (Christmas) recalls his First Coming and looks forward to his Second.” (ibid, 27)

Last, but certainly not least, is today’s Gospel. Our preparation for Christmas focuses on the ultimate preparer, John the Baptist.

[The priests and Levites] asked him,
“What are you then? Are you Elijah?”
And he said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
So they said to him,
“Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?”
He said:
“I am the voice of one crying out in the desert,
‘make straight the way of the Lord,’”
as Isaiah the prophet said.” (vv. 21-23)

“There were at least three figures the Judeans expected to come at the end of the age:

  1. The Messiah or ‘Anointed One’ predicted by the prophets (see Isa 61, Dan 9, etc.);
  2. Elijah himself, whom Malachi prophesied would return before the ‘day of the LORD’ (Mal 4:5, RSVCE; and
  3. ‘The Prophet,’ that is, the prophet like Moses, whom Moses predicted would come someday (see Deut 18:15-22)…

“‘I’m none of these,’ John says. Who is he, then? ’I am the voice of one crying out in the wilderness…’ This is a quote from Isaiah 40, a famous chapter that serves as an introduction to the long vision of the age of the Messiah that is Isaiah 40-66. So, John is an introduction incarnate, a prologue in person, a foreword in the flesh.” (ibid, 28-29)

You may have noticed that all commentary was taken from Dr. Bergsma’s outstanding series, The Word of the Lord. I worked through Year A for the liturgical year recently completed and am now keeping up with the readings for our current cycle. I have mentioned this set of books previously, here: the four-volume set contains commentary on every Sunday, solemnity, and feast day over the three year cycle of readings implemented after Vatican II. Certainly, this should be in every Christian rectory and religious house or institution. But, also, serious Catholics would do well to have these books handy for weekly preparation and/or follow-up to weekend and holy day Mass.

Today’s exposition was particularly outstanding, so I though it a great time to highlight some of his key insights (there is much more for this Sunday and every Sunday in the book). Yes, we are to rejoice in so great a savior. And we can also rejoice in the faithful witnesses, like John Bergsma, who cooperate with His grace to edify and enlighten the faithful.

Please check out his weekly conversation with Dr. Scott Hahn here (a small fee but definitely worth every penny and more).

BP BARRON SERMON

My big takeaway: Per Jesus, “among those born of women there has been none greater than John the Baptist” (Mt 11:11). Pious tradition has it that John was consecrated in the womb when he leaped there after he and his mother encountered Mary (and Jesus in her womb). Yet, John says in today’s Gospel, “the one who is coming after me [is one] whose sandal strap I am not worthy to untie” (Jn 1:27). If this greatest of human persons puts himself in that position, where does that leave us? Humility must be our default position.

BOOK RECOMMENDATION

Speaking of Dr. John Bergsma, I finally cracked open a book of his that’s been on my shelf probably since it came out four years ago: Jesus and the Dead Sea Scrolls: Revelating the Jewish Roots of Christianity. Bergsma is an expert on the Dead Sea Scrolls and often invokes his knowledge of these famous documents to enlighten his readers and listeners on now the knowledge we get from these works contemporaneous to Jesus give us a better understanding of the times, customs, and biblical figures of the New Testament, particularly John the Baptist. So I felt compelled to dive in today. I have found it difficult to put down. Endlessly fascinating and highly recommended. If our homilists were to consult works like this to enhance their preaching, they would have more than a few congregants riveted. The Bible is exciting and interesting! Would it be that more Christians of all stripes encounter the word of God in this way.

PODCAST RECOMMENDATION

My friend, Dr. Jim Papandrea, has recently taken over The Way of the Fathers from my friend Mike Aquilina. An interesting, informative, and fun way to dive into early Church history. Keep up and/or check out the archives here.

SUBSTACK RECOMMENDATION

I just discovered that my friend, Quanah Jeffries, has started a substack called “Living Theology.” A deeply faithful and erudite man, his insights are always interesting. Check it out here (you can subscribe to substack for free if not already a member).

God bless.

Baptism of Christ by Perugino (1482)

Advent Day 14: John, Elijah, and Jesus

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The Gospel reading is from Mt 17:9a, 10-13. The first reading from Sirach (48:1-4, 9-11) prepares us for Jesus words by speaking of the great prophet Elijah. Undoubtedly, Jesus had this passage, and many other related passages, in mind when responding to the question from Peter, James, and John after they had just seen Jesus conversing with the prophet during the Transfiguration.

[T]he disciples asked Jesus,
“Why do the scribes say that Elijah must come first?”
He said in reply, “Elijah will indeed come and restore all things;
but I tell you that Elijah has already come,
and they did not recognize him but did to him whatever they pleased. (vv. 9a, 10-12)

“‘In popular belief and scribal teaching Elijah was expected to return in some sense in the last days and prepare the way for the Lord (Mal 3:23-23; Sir 48:10). Since Peter, James, and John just saw Elijah speaking with Jesus, they wonder if that expectation has now been fulfilled. Jesus agrees with the popular belief saying, ‘Elijah will indeed come and restore all things,’ a reference to Elijah’s ministry of preparing the people for the Lord by calling them to repentance and mending kingship relationships wounded by sin (Mal 3:23-24). However, Jesus adds the contrasting phrase, ‘but I tell you.’ As in 5;22, these words denote a contrast in which Christ offers something in addition to what was taught previously. While Jesus endorses the scribal expectation of Elijah’s return, he adds that ‘Elijah has already come.’ In other words, the scribes and many other is Israel were righto look for Elijah’s return but, unfortunately, they have missed his coming. The great eschatological reappearance of Elijah has already taken place in the person and ministry of John the Baptist (11:14; 17:13; see 3:4). Like Elijah, John was a great prophet who called the people to repentance and was persecuted by a wicked king (see 14:3-12).” (The Gospel of Matthew [Catholic Commentary on Sacred Scripture], 219-220)

The first thing to comes to mind here is John the Baptist directly addressing whether or not he was Elijah returned in John chapter 1. John denies it. But does Jesus affirm it here? The always helpful Catholic Answers addresses this seeming conundrum. Also check out the brilliant Dr. John Bergsma who grapples with this same question while expounding on different Mass readings (particularly starting at 4:23 but I recommend listening to it all for further context and deeper insights).

For a refresher on Elijah’s exciting story, read 1 Kgs 17-19, 21 and 2 Kgs 1-2.

(The Responsorial Psalm reminds me of the St. Louis Jesuits song based on it, Save Us, O Lord. These men get substantial flak for their music from certain corners, but I very much appreciate at least some of their work. This song is one of my favorites of theirs.)

God bless.

Advent Day 13: Dancing and Mourning

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The Gospel reading is from Mt 11:16-19. Today’s passage picks up where yesterday’s left off. And like yesterday, Jesus again says something perplexing. So back to my commentaries for help.

Jesus said to the crowds:
“To what shall I compare this generation?
It is like children who sit in marketplaces and call to one another,
‘We played the flute for you, but you did not dance,
we sang a dirge but you did not mourn.'” (vv. 16-17)

“‘[A] proverb that alludes to village life in Palestine. According to customs among children, boys invited their companions to dance at weddings and girls sand laments at funerals and invited their friends to mourn. Here, sounding the flute refers to the call of Jesus, who spoke of himself as a bridegroom enjoying the celebration of a wedding feast (9:15). Likewise, the singing of a dirge represents the ascetic witness of John, in particular the fasting he encouraged among his disciples (9:14). And the disagreeable playmates refuse to dance or mourn — these are the crowds that declined both the festive invitation of Jesus as well as the penitential summons of John.” (The Gospel of Matthew [Catholic Commentary on Sacred Scripture], 156)

The refrain “is in the first person plural, as if both of them were engaging in each mode. Once again this stresses the inseparability of the ministries of Jesus and his Forerunner as constituting but one ministry with two modes: lamentation (penance) and exultation (life in the Kingdom).” [To the voices of both men] “most contemporaries gave the same response of utter indifference. Like the children in the comparison, they simply continued sitting idly in the marketplace, whiling away the afternoon and refusing either to “dance” with rejoicing or “beat their breast” in mourning. Sorrow and joy , the deepest emotions known to man and surely the gates of wisdom, are equally closed to them.” (Fire of Mercy, Heart of the Word, Vol. 1, 666)

Certainly these two figures must have presented strikingly different visages to their contemporaries. Yet both are introduced in their ministries by their call to repent. Certainly challenging enough as we are called to sorrow for our past misdeeds and firmly committing to avoid them in the future. Both men forcefully implored their listeners then and throughout the ages to “mourn” for our lack of faithfulness to God, but “dance” for joy in a merciful God who is relentlessly calling us to conversion so that we might be saved.

I am reminded of this stark and graphic line from Revelation:

I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot. So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth. (Rev 3:15-16)

Lukewarmness leads to rejection by God. Let us not sit idly by as we are presented with the demanding messages of Jesus and John that are a call to action, not only in our own lives, but in how our transformation will impact all with whom we come in contact.

God bless.

Advent Day 12: Violence!

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The Gospel reading is from Mt 11:11-15 . Jesus heaps the greatest of praise upon His cousin, John the Baptist. Then Jesus says something that baffles me. I share my research below.

From the days of John the Baptist until now,
the Kingdom of heaven suffers violence,
and the violent are taking it by force. (v. 12)

“‘What does this mean? In all likelihood, Jesus is talking about the messianic woes of Jewish tradition. Before and during the New Testament period, it was believed that the kingdom of God would make its appearance in the world during a time of intense tribulation. These days would witness savage persecution of the faithful and the apostasy of many. Against this background, ‘violence’ is a reference to the dreadful realities of persecution during the final tribulation, and ‘taking’ means either the plundering of the kingdom of believers by persecutors or the snatching of the kingdom away from those who might be open to embracing it, presumably to those who denounce it (see 23:13)” (The Gospel of Matthew [Catholic Commentary on Sacred Scripture], 155)

“Some interpret the word violence as a reference to asceticism. In this case, it is those who discipline themselves by prayer and fasting who seize hold of the kingdom. From a historical viewpoint, it seems likely that Jesus is referring to the onset of the “messianic woes”. This was the Jewish expectation that the kingdom of God would come during a time of intense tribulation and distress. These days would witness mass apostasy, rampant lawlessness, and a violent persecution of the saints. John the Baptist, executed for his witness to the Messiah (14:10), is the first of the faithful to perish with the arrival of these woeful days. Jesus will suffer the same violence (20:18–19), as will his disciples (10:17–18, 23; 24:9).(Curtis Mitch, “Introduction to the Gospels,” in The Ignatius Catholic Study Bible: The New Testament [San Francisco: Ignatius Press, 2010], 25.0)

“[O]nce John the Baptist announces that the Christ has already come, the powers of hell redouble their desperate assault, which continues right through the lifetime of the Church (cf. Eph 6:12). The situation described here seems to be this: the leaders of the Jewish people and their blind followers, were waiting for the Kingdom of God the way people wait for a rightful legacy to come their way; but while they rest on the laurels of the rights and rewards they thing their race entitles them to, others, the men of violence (literally, attackers) are taking it, as it were, by force, by fighting the enemies of the soul — the world, the flesh and the devil.

“‘This violence is not directed against others. It is a violence used to fight your own weaknesses and miseries, a fortitude, which prevents you from camouflaging your own infidelities, a boldness to own up to the faith even when the environment is hostile’ (Bl. J. Excriva, Christ is passing by, 82).

“This is the attitude of those who fight their passions and do themselves violence, thereby attaining the Kingdom of heaven and becoming one with Christ.” (The Navarre Bible: St. Matthew, 113-114)

“The mysterious formulation…appears to mean that the ‘violence’ or ‘forcefulness’ that God himself is using so as to tear down the barriers that the human heart has erected against the approach of grace must be matched by the decision on the part of individuals to respond just as violently and forcefully in embracing that grace. (Fire of Mercy, Heart of the Word, Vol. I, 660)

“We might understand Jesus’ meaning to be something like the following: John’s baptizing and Jesus’ public ministry mark the first stirrings of God’s reign being established on earth. But God’s reign is meeting resistance; those who are part of the coming of God’s reign experience opposition and violence. John is in prison and will be beheaded (14:3-12); Jesus will also be executed. God’s conquest of evil will be complete only when his reign is as fully established on earth as it is in heaven (6:10).” (Bringing the Gospel of Matthew to Life, 214-215)

Violence has been with us since the first murderer killed his brother, Abel. Violence outside the Church, violence against the Church, violence within the Church, and violence within ourselves. It is only the Prince of Peace that can remedy any and all of these sad realities. With Christmas nearly upon us, it is a most appropriate time to invoke our Lord under that title, as well as His Mother, Our Lady Queen of Peace.

God bless.

Advent Day 11: Rest and Restlessness

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The Gospel reading is from Mt 11:28-30 . Short but powerful, with a profound lesson for the world-weary.

Jesus said to the crowds:
“Come to me, all you who labor and are burdened,
and I will give you rest.” (v. 28)

“‘Come to me’ is Jesus’ invitation to all who have toiled and become tired in spirit. He invites them into a personal and rewarding relationship with him. In the context of Jesus’ ministry, those who are burdened are probably those who are struggling to bear up under the demands of the scribes and Pharisees , who ‘tie up heavy burdens and lay them on people’s shoulders’ (23:4).

“The benefit of answering Jesus’ call is spiritual rest. This is more than a promise of everlasting repose in the life to come. It is also a promise of inner peace in this life, the kind of peach that quiets the mind and hear and surpasses human understanding (see Phil 4:7). Of course, the followers of Christ will continue to experience frustration, trials, and suffering, but these burdens become lighter and more bearable with the Lord’s help.” (The Gospel of Matthew [Catholic Commentary on Sacred Scripture], 160-161)

Coming to Jesus is the condition for finding relief. All we need to do is choose to enter the sphere of his presence, and the unnatural pressures borne down upon us by both the world and ourselves begin to dissipate. To the extent that we are far from Jesus, we are the source of our own greatest burdens: without him as Lord, we are in thrall to the tyranny of our passions and, therefore, susceptible to the world’s manipulation and the influence of the Evil One. Without the all-consuming love of Jesus burning in our heart as pure transforming fire, the passions roam like ravenous orphans.” (Fire of Mercy, Heart of the Word, Vol. I , 714-715)

“Pope Paul VI teaches: ‘Jesus says now and always, ‘come to me, all who labour and are heavy laden, and I will give you rest.’ His attitude towards us is one of invitation, knowledge and compassion, friendship, goodness, remedy of our ailments; he is our comforter; indeed, our nourishment, our bread, giving us energy and life’ (Homily on Corpus Christ, 13 June 1974). (The Navarre Bible: St. Matthew, 117)

What immediately came to mind in reading this passage, is the great St. Augustine’s proclamation on the first page of his most famous work, The Confessions:

Thou madest us for Thyself, and our heart is restless, until it repose in Thee.

I have certainly used this line of the Doctor of Grace often in my teaching, but always with a tendency to point to, God willing, our eternal resting place in Heaven (we don’t pray for the deceased to Rest In Peace for nothing). But the commentaries quoted above turn our focus to our current slog through “this valley of tears.” There is no better cure for weariness with the world or anxiety about matters out of our control than to run to the loving arms of our blessed Lord and his virgin Mother in prayer, particularly in front of the Blessed Sacrament where we find Jesus truly present and the true Ark of the Covenant always near. So, for the battle weary, listen to what Jesus told His disciples upon their return from the evangelizing, healing, and exorcising mission on which He sent them:

Come away by yourselves to a deserted place and rest a while. (Mk 6:31)

…and take some time to do the same.

St. Lucy, virgin and martyr, pray for us.

God bless.

Advent Day 10: A Church Woman

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The first reading is from Rv 11:19a; 12:1-6a, 10ab . We will focus here on the first two verses of chapter 12. But the Church gets it right by starting this reading with the last verse of chapter 11 (remember, chapter and verse designations came much later in history and they don’t always get it right).

A great sign appeared in the sky, a woman clothed with the sun,
with the moon under her feet,
and on her head a crown of twelve stars.
She was with child and wailed aloud in pain as she labored to give birth. (vv. 1-2)

“The woman of Revelation 12 is both an individual person and a collective symbol. She is Mary, the Mother of the Messiah and the spiritual mother of his disciples (Jn 19:26–27). But she also represents the faithful of Israel, crying out for the Messiah (Rev 12:2), as well as the Church, attacked by the devil for witnessing to Jesus (12:17) (CCC 501, 507, 1138). ● The depiction of the woman is rich in biblical symbolism. (1) Antagonism between the woman and the dragon, the “ancient serpent” (12:9), recalls Gen 3:15, the first prophecy in Scripture to foretell the demise of the devil through the offspring (Messiah) of a woman (a new Eve). (2) Images of the sun, moon, and stars call to mind Gen 37:9–10, where they symbolize the family of Israel, namely, Jacob, his wife, and his twelve sons. (3) The pangs and anguish of childbirth recall Isaiah’s description of Daughter Zion, a maternal figure that represents the holy remnant of Israel groaning for redemption (Is 26:17; Mic 4:9–10). (4) Because the woman is a queen who wears a crown and a mother who bears a royal male child, she is also the Queen Mother of the Davidic kingdom reestablished by Jesus, the Davidic male child (1 Kings 2:19–20; Jer 13:18) (CCC 489). See essay: Queen Mother at 1 Kings 2. ● The woman is clearly the Church, endowed with the Word of the Father, whose brightness outshines the sun. Like the moon she is adorned with heavenly glory, and her crown of twelve stars points to the twelve apostles who founded the Church (St. Hippolytus, On the Antichrist 61). The vision speaks of the Mother of our Savior, depicting her in heaven, not on earth, as pure in body and soul, as equal to an angel, as one of heaven’s citizens, as one who brought about the Incarnation of God. She has nothing in common with this world and its evils but is exalted and worthy of heaven, despite her descent from our mortal nature (The Ignatius Catholic Study Bible: The New Testament. [2010]. [pp. 506–507]. San Francisco: Ignatius Press.)

Now, is the “woman” Mary or a symbol of the Church? Catholics easily see Mary, assumed and now queen of heaven. Protestants often reject the Marian aspect. As is often the case, Catholics do not pick an either/or but rather take a both/and approach. As usual, Trent Horn takes a balanced look in his article “Is Mary the Woman in Revelation 12?“

And, if this woman experiencing birth pangs bothers you (because many believe due to Mary’s Immaculate Conception, with private revelations affirming, that Jesus’ mother would not have experienced the pain of childbirth), Catholic Answers comes through again: “The Woman in Revelation and the ‘Pangs of Childbirth.'”

Finally, because we have this reading due to today’s celebration of the Feast of Our Lady of Guadalupe, what connections can we find between the woman on the tilma who appeared to Juan Diego, and the woman of Revelation. See here.

Our dear mother changed the hearts of millions within a decade of her appearance and message to Juan Diego. May we invoke her daily and allow her to continue to effect conversion today in a world so need of a mother’s love.

God bless.

The Woman Clothed with the Sun Fleeth from the Persecution of the Dragon
by Benjamin West (c.1797)