Sunday, Feast of the Holy Family of Jesus, Mary and Joseph

ANTIPHON

The shepherds went in haste,
and found Mary and Joseph and the Infant lying in a manger.
(Luke 2:16)

COLLECT

O God,
Who were pleased to give us the
shining example of the Holy Family,
graciously grant that we may imitate them
in practicing the virtues of family life
and in the bonds of charity, and so,
in the joy of your house,
delight one day in eternal rewards.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You in the unity
of the Holy Spirit, one God, for ever and ever.

RESPONSORIAL PSALM (click for full Psalm)

Blessed are those who fear the Lord and walk in his ways. (Psalm 128: 1).

GOSPEL EXCERPT (click for all readings)

“When his parents saw him,
they were astonished, and his mother said to him,
“Son, why have you done this to us?
Your father and I have been looking (ἐζητοῦμέν, ezetoumen) for you with great anxiety (ὀδυνώμενοι, odunomenoi).”
“And He [Jesus] said to them,
“Why were you looking (ἐζητεῖτέ, ezeteite) for Me?
Did you not know that I must be in my Father's house (ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με)?”
But they did not understand (οὐ συνῆκαν ou sunekav) what he said to them (Luke 2:48-50)”

REFLECTION

In this episode, ζητέω (zeteo) is the Greek verb translated here as “looking.” In both secular and religious usage, ζητέω has a variety of meanings and applications. Commonly, the verb is employed to locate a person, place or object, implying that the object of the search is no longer in the possession of the searcher. This usage of ζητέω gave rise to the verb expressing a desire for another if not, as in many cases, an actual and forceful demand that one has a right to that which is lost. This range of intensity, from desire to demand and a corresponding air of entitlement expressed in and by the search, the use of ζητέω broadened to include actions such as investigating and deliberating over various decisions, for example, ‘a search for the right course of action.’ One point worth noting in all these meanings of ζητέω is that when it comes to the action, the person searching initiates the action to seek, to investigate, to deliberate.

When ζητέω is used in a religious sense (especially in the Gospel according to Saint Luke), it is closely connected to the realities of choice, sin and salvation. A person has made a choice that results in ‘missing the mark (sin)’ whose consequence puts salvation in jeopardy. For the condition of salvation to be restored, one must be sought and found, ζητέω. The searching here in the religious sense is initiated and done by Another. In other words, “I” do not seek my own restoration. Someone else must search for “me” and restore “me” to the way of living that “I” chose to loose.

So … what does this mean for the Gospel episode at hand? A response to that question involves examining the Twelve-Year Old Jesus’ response to His mother.

Mary properly and legitimately states that her search (ζητέω) for Jesus has caused her much pain (ὀδυνάω odunao). Properly translated “pain” or “distress,” ὀδυνάω is also part of a word family that also means “birth pangs.” Mary does not mince words with her Son. His absence, His lack of being-with-her has taken a toll on her life as well as Joseph’s. Yet Jesus’ response is all the more intriguing: “Did you not know that I must be in my Father’s house?” How does this respond to Mary’s pain?

Writing in the early part of the eighth century, Bede the Venerable writes: “Consider the most prudent woman Mary, mother of true Wisdom, as the pupil of her Son. For she learned from him, not as from a child or man but as from God. Yes, she dwelt in meditation on his words and actions. Nothing of what was said or done by him fell idly on her mind. As before, when she conceived the Word itself in her womb, so now does she hold within her his ways and words, cherishing them as it were in her heart. That which she now beholds in the present, she waits to have revealed with greater clarity in the future. This practice she followed as a rule and law through all her life. Exposition of the Gospel of Luke”

What is interesting in the translation of Jesus’ response (Did you not know that I must be in my Father’s house?) is the word “house” is not in the Greek text. Literally the Sacred Text states, “I must be in of my Father,” awkward to say the least in English. Other translations render the verse, “I must be about my Father’s business.” Here the Evangelist Luke is presenting the very life of Jesus that is mystery (mystery here is not first and foremost about the ‘unknown.’ Mystery has used theologically is primarily ‘an unfolding of life’ calling one to conversion as life’s realities are lived. The unfolding of life, as Venerable Bede hints, offers clarity.) Couched in what scholars call the “Hidden Years (check these paragraphs from the Catechism of the Catholic Church)” the few events that the Canonical Gospels record concerning the Person Jesus are essentially an unfolding of primal Gospel questions: first, “Who is Jesus?” and secondly, “How do I follow Him.”

Jesus in the Temple, an episode of His “Hidden Years,” points to a significant dimension of what His “Public Ministry” will be about: finding and restoring humanity to His Father’s presence. From a Gospel point of view, Jesus is not the One sought; we as sinners are the ones who need to be sought and found. The Divine Twelve-Year-Old knows deeply His relationship to and with His Father in Heaven. Jesus’ entire being is being-with-the-Father that in essence means He (Jesus) is never lost. Not being-with-the-Father is loss for which the Rebel Jesus has come in the flesh to remedy in time and space.

In the Fullness of Time the Fullness of Divinity Appeared

From a sermon by Saint Bernard, abbot

(Sermo 1 in “Epiphania Domini,” 1-2: PL 133, 141-143)

The goodness and humanity of God our Savior have appeared in our midst. We thank God for the many consolations he has given us during this sad exile of our pilgrimage here on earth. Before the Son of God became man his goodness was hidden, for God’s mercy is eternal, but how could such goodness be recognized? It was promised, but it was not experienced, and as a result few believed in it. Often and in many ways the Lord used to speak through the prophets. Among other things, God said: I think thoughts of peace and not of affliction. But what did men respond, thinking thoughts of affliction and knowing nothing of peace? They said: Peace, peace, there is no peace. This response made the angels of peace weep bitterly, saying: Lord, who has believed our message? But now men believe because they see with their own eyes, and because God’s testimony has now become even more credible. He has gone so far as to pitch his tent in the sun so even the dimmest eyes see him.

Notice that peace is not promised but sent to us; it is no longer deferred, it is given; peace is not prophesied but achieved. It is as if God the Father sent upon the earth a purse full of his mercy. This purse was burst open during the Lord’s passion to pour forth its hidden contents—the price of our redemption. It was only a small purse, but it was very full. As the Scriptures tell us: A little child has been given to us, but in him dwells all the fullness of the divine nature. The fullness of time brought with it the fullness of divinity. God’s Son came in the flesh so that mortal men could see and recognize God’s kindness. When God reveals his humanity, his goodness cannot possibly remain hidden. To show his kindness what more could he do beyond taking my human form? My humanity, I say, not Adam’s—that is, not such as he had before his fall.

How could he have shown his mercy more clearly than by taking on himself our condition? For our sake the Word of God became as grass. What better proof could he have given of his love? Scripture says: Lord, what is man that you are mindful of him; why does your heart go out to him? The incarnation teaches us how much God cares for us and what he thinks and feels about us. We should stop thinking of our own sufferings and remember what he has suffered. Let us think of all the Lord has done for us, and then we shall realize how his goodness appears through his humanity. The lesser he became through his human nature the greater was his goodness; the more he lowered himself for me, the dearer he is to me. The goodness and humanity of God our Savior have appeared, says the Apostle.

Truly great and manifest are the goodness and humanity of God. He has given us a most wonderful proof of his goodness by adding humanity to his own divine nature.

Nativity of the Lord

ANTIPHON

A child is born for us, and a Son is given to us;
His scepter of power rests upon His shoulder,
and His name will be called Messenger of great counsel.
(Isaiah 45:8)

COLLECT

O God,
Who wonderfully created the dignity
of human nature
grant, we pray,
that we may share in the divinity of Christ,
Who humbled Himself to share in our humanity.
Who lives and reigns with You in the unity of the Holy Spirit,
one God, for ever and ever.

RESPONSORIAL PSALM (click for full Psalm

All the ends of the earth have seen the saving power of God. (Psalm 98: 3).

GOSPEL EXCERPT (click for all readings)

In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.

But to those who did accept him
he gave power to become children of God,
to those who believe in his name,
who were born not by natural generation
nor by human choice nor by a man's decision
but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father's only Son,
full of grace and truth.
(John 1:1-5, 9-14).”

REFLECTION

The sounds are characteristic of the Season. As soon as the melody of any number of Christmas carols chime, the lyrics fill our minds and once again remind us of the uniqueness of ‘the most wonderful time of the year.’ Occasionally a song comes along that we have not heard and we ask, ‘Is this a Christmas song?’ Back in the 1970’s, composer and musician Jackson Browne wrote “The Rebel Jesus” and it appeared on the Chieftans’ Christmas album, “The Bells of Dublin” a decade later. Consider the following stanzas:

We guard our world with locks and guns
And we guard our fine possessions
And once a year when Christmas comes
We give to our relations
And perhaps we give a little to the poor
If the generosity should seize us
But if any one of us should interfere
In the business of why they are poor
They get the same as the rebel Jesus

But please forgive me if I seem
To take the tone of judgment
For I’ve no wish to come between
This day and your enjoyment
In this life of hardship and of earthly toil
We have need for anything that frees us
So I bid you pleasure
And I bid you cheer
From a heathen and a pagan
On the side of the rebel Jesus.

Jesus, a rebel? Let’s face it, it is not one of the words we typically use to describe the Person and His work, especially at this time of the Year. Many of our images of Jesus unfortunately have ‘tamed’ or ‘domesticated’ Him into being nothing more than a nice man who looks like one of the Bee Gees and taught people to be nice. (Consider a previous post on the nostalgia of the manger.) We have lost the ‘sting’ that much of His teaching brought to humanity and as such we have refashioned a Jesus Who is comfortable and easy-going. With a refashioned Jesus even the celebration of His Nativity has been re-written. ‘Christmas is (fill in the blank). Christmas is for (fill in the blank).’

The reality is that no other person in recorded history has left such a mark on humanity. His birth, while legitimately celebrated with family, friends, gifts, food and good cheer, is actually a most inconvenient event for humanity. Why is Jesus’ birth an inconvenience? Essentially, His birth challenges the status quo of self-serving entitlement and mediocrity calling us to take a stand as He in fact did throughout His life with and among us.

Biblically, “to rebel” is not always a bad action. In the languages of both Testaments, “to rebel” means “to stand for, to stand with” or “to stand against.” Is this not precisely what Jesus the Rebel did when He walked the Earth? Throughout His ministry, He continuously “stood for” doing His Father’s will. Doing the Father’s will is adoring, worshipping and living in right-relationship with God our Father, each other and all of creation. It is “standing for” the Father’s will in all things, not just the issues or actions I choose. It is “standing for” the right actions that reverences life, feeds the hungry, shelters the homeless and consoles the sorrowing, to name only a few (see Matthew 25:31-45 for more). The Rebel Jesus “stands with” His people, never abandoning them in times of difficulty or adversity. The Rebel Jesus ‘runs into’ situations to be with the suffering and sorrowing, not running away to seek individual relief and comfort. The Rebel Jesus most inconveniently “stands against” sin, oppression, selfishness and arrogance expressed in any form that demeans the dignity and sacredness of the human person. The Rebel Jesus challenges structures of society – both civil and religious – when authority is abused to make one’s life comfortable at the expense of another.

In this “Year of Faith,” Pope Benedict has exhorted all of us to permit Jesus to find each of us in the encounter He desires. As God, he took on a full, complete human nature in all things but sin so that we in turn may be free from sin and live as sons and daughters of our Loving Father. What a Gift we have been given in His birth, a birth that challenges us to be rebels like Him in standing for His Kingdom and way of living. May this Christmas be the moment to decide ‘for, and with’ Jesus; ‘against’ everything that is not of Him.

Advent, week 4. Sunday. Words of THE WORD

ANTIPHON

Drop down dew from above, you heavens,
and let the clouds rain down the Just One;
let the earth be opened and bring forth a Savior. (Isaiah 45:8)

COLLECT

Pour forth, we beseech You, O Lord,
Your grace into our hearts,
that we, to whom the Incarnation of Christ Your Son
was made known by the message of an Angel,
may by His Passion and Cross
be brought to the glory of the Resurrection.
Who lives and reigns with You in the unity of the Holy Spirit,
one God, for ever and ever.

RESPONSORIAL PSALM (click for full Psalm

Lord, make us turn to you; let us see your face and we shall be saved. (Psalm 80: 4).

GOSPEL EXCERPT (click for all readings)

Mary set out (Ἀναστᾶσα, Anastasa)
and traveled (ἐπορεύθη, eporeuthe) to the hill country in haste (μετὰ σπουδῆς, meta spoudes)
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped (ἐσκίρτησεν, eskirtesen) in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”
(Luke 1:39-45).”

REFLECTION

On Advent’s final Sunday, God’s Word takes us on a journey (click for directions!) of close to 100 miles from the poverty of Nazareth to the arduous land of Ein Kerem, a small town slightly west of Jerusalem and home to Elizabeth and Zechariah (approximately 2 hours by car, perhaps as much as 8 days on foot for Mary!). Just prior to undertaking this journey, the young Galilean virgin has been visited by an Archangel (Gabriel), conversed with him and assented to becoming Mother of the “Son of God (Luke 1:35).” In what seems to be no time, Mary then is off to meet her relative and converse with her about all the great things the Most High God is doing. Here, as in every Gospel episode where Mary is present, she acts as a teacher, forming the listener in what it means to be a disciple of her Son. Those lessons of discipleship are found in a closer reading of the Sacred Text.

The English translation we listen to this Sunday has Mary ‘setting out’ and ‘traveling in haste.’ Fair enough; after all, Mary has to get from point A to point B, from Nazareth to Galilee. Yet throughout the Gospel that bears his name, the Evangelist Luke is the master of the journey motif. In the Lucan Text, many are involved in journeys and these are not simply non-descript movements from one town to another. All journeys in Luke are ripe with meaning and depth, with Jesus’ own journey to Jerusalem being the most prominent one. Human locomotion is only one part of the equation. For example, “Mary set out (Ἀναστᾶσα, Anastasa).” ἀνίστημι (anistemi) is the root for many of the words translated into English as resurrection (many Christian Rites still refer to Jesus’ Resurrection as the Anastasis)! Mary ‘setting out’ is far more than having a nice thought, ‘Oh, let me go visit my relative.’ As a good number of people have questioned, of all the people that Mary no doubt ‘visited’ and talked to about the Gabriel’s visit, why does Luke record Mary’s visit to Elizabeth? Why doesn’t Luke record Mary’s ‘visit’ to her own mother? While many legitimate insights can surface, a point to consider here is the verb ἀνίστημι. As such, ἀνίστημι reminds the listener that the activity and work of ἀνίστημι belongs to God the Father. ἀνίστημι, in expressing the ‘lifting up to new life,’ is essentially an intervention and a transformation of life done by Another: God the Father. In the Person Jesus, the Anastasis will be His definitive triumph over sin and death and the very act that enables disciples of all ages to encounter Him and be lead in the Holy Spirit to a relationship with God our Father.

This point is further intensified as Mary “traveled (ἐπορεύθη, eporeuthe)” “in haste (μετὰ σπουδῆς, meta spoudes).” πορεύομαι (poreuomai) is properly translated as “to travel” or “to make a journey.” πορεύομαι certainly has importance in Luke’s Gospel to present make of the journeys characteristic of his Gospel. But not surprisingly, the verb also expresses a deeper meaning. In the Greek world, the verb πορεύομαι conveyed a sense of a ‘plan being put into motion,’ a type of unfolding. Far from being a spur-of-the-moment road trip south, Mary’s journey is part of a much larger plan, a plan whose complete details allude her at this point in her life. Her travel to Elizabeth’s house is a part, an important part, in the unfolding of a plan that already is in motion that eventually will bring healing and wholeness to humanity. Hence, in the person Mary one ‘sees’ this intervening transformation (ἀνίστημι) already unfolding (πορεύομαι). But how? “In haste,” of course.

σπουδή (spoude) is translated here “haste.” “Haste” certainly expresses speed. Generally though in contemporary culture, “haste” can have a somewhat negative connotation. An action that is done “in haste,” can signal “hurried,” a ‘thoughtless, let me get this done in any way’ attitude that cares little for anything or anyone except mediocrity. In antiquity, σπουδή marked an action as “zealous,” “determined,” or “on-target.” Mary’s journey to Elizabeth is not a ‘haste makes waste’ trip. Mary’s journey is not a haphazard, mindless, serendipitous decision because she has nothing else better to do. No, the intervening transformation (ἀνίστημι) already unfolding (πορεύομαι) expresses a zealous plan (σπουδή) that eventually erupts in joy flowing into every nook and cranny of life.

As these final days of this preparatory Season draw to a close, there is still time to allow body, mind and heart to be attuned to the transforming intervention of the Incarnation. There is still time to permit body, mind and heart to see “the plan” already at work in life, especially in those dark and difficult moments of life. There is still time for body, mind and heart to cry out to the Holy Spirit for the Gift of Divine σπουδή: that zeal for Jesus and determined living for Him that pours His abundant joy into every aspect of our lives.

Advent, week 3. Sunday. Words of THE WORD

ANTIPHON

Rejoice in the Lord always.
I shall say it again: rejoice!
The Lord is near. (Philippians 4: 4-5)

COLLECT

O God, Who see how Your people
faithfully await the feast of the Lord’s Nativity,
enable us, we pray,
to attain the joys of so great a salvation
and to celebrate them always
with solemn worship and glad rejoicing.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You in the unity of the Holy Spirit,
one God, for ever and ever.

RESPONSORIAL PSALM

Cry out with joy and gladness: for among you is the great and Holy One of Israel. (Isaiah 12:6).

SCRIPTURE EXCERPT (click for all readings)

“Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness (ἐπιεικὲς, epieikes) should be known to all.
The Lord is near (ἐγγύς, eggus).
Have no anxiety at all, but in everything,
by prayer (προσευχῇ, proseuche) and petition (δεήσει, dehsei), with thanksgiving (εὐχαριστίας, eucharistias),
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
(Philippians 4:4-7).”

REFLECTION

Sunday’s Word begins with the prophet Zephaniah: “Shout for joy, O daughter Zion! Sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem!” Then the psalmist sings: “Cry out with joy and gladness: for among you is the great and Holy One of Israel,” continuing with a dose of confidence added for good measure: “I am confident and unafraid.” Not to be outdone, Saint Paul bluntly exhorts: “Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near. Have no anxiety at all.”

Really?

With the horror that unfolded in Newtown Connecticut this past Friday, it borders on the impossible to comprehend any type of joy, gladness, rejoicing – let alone living an anxiety free life. The Word appears so disconnected from present reality that in our confusion, anger, hurt and emptiness we might be tempted, really temped, to throw the whole kit and caboodle out the door. The only Scripture this Sunday that seems to make any sense is the Lucan Gospel wherein people of varying occupations and professions ask: “What should we do?” In Jesus’ day and in our day, the question is poignant and urgent because in the face of life’s horror we honestly do not know what to do because we get no answer to the gut-wrenching question, “Why”!

In his Letter to the Phillipians, Saint Paul offers a response to the Gospel question, “What should we do?” It begins with ἐπιεικὲς (epieikes), translated here at “kindness.” In present times and in many situations of tragedy and grief, we instinctively provide for one another. One’s presence to and with another, a hug, food, running errands, shopping for essentials – all sort of acts – flow one to another to provide comfort. Often these actions are couched in silence and tears as no human word provides any adequate insight. As used in Saint Paul’s day, ἐπιεικὲς speaks of ‘what is fitting or appropriate for life in a reasonable and useful way.’ In other words, there is ‘balance’ or ‘moderation’ that is brought to life as tragedy generally slams us to either side of life’s pendulum.

Yet it is still fair to ask, “how?” In the face of great tragedies and heartaches in life, one may legitimately wonder whether or not one has the necessary strength. Pauline teaching directs one to “prayer (προσευχῇ, proseuche) and petition (δεήσει, dehsei).” The reader may recall an earlier post dealing with “to ask” or “to petition” (δέησις deesis). It is interesting that even here in the translation, it appears that while “prayer” and “petition” certainly are related, they are not necessarily synonyms, although some scholars debate this point. When these nouns are viewed from their counterparts as verbs, the distinction becomes not only clearer, but helpful for Christian living. δέομαι (deomai) is the Greek verb “to ask” or “to petition.” When ‘prayer’ takes on more of a petitionary character, that is, specifically asking for something, δέομαι appears to be the preferred verb. However, when there is nothing specifically requested, προσεύχομαι (proseuchomai) appears to be the preferred verb. So if ‘praying’ (προσεύχομαι) is the activity and this activity is not about asking, what action best describes praying as προσεύχομαι? Saint Paul actually responded to that question earlier: “The Lord is near (ἐγγύς, eggus).”

Throughout the New Testament, ἐγγύς is often used to indicate the ‘nearness’ of the Kingdom of God or the ‘proximity’ of the Lord’s rule in one’s life or throughout the cosmos. ἐγγύς conveys the image of ‘being present to’ or ‘being in the company of another.’ As such, when Saint Paul directs the Philippians “to pray,” it does mean something different from ‘voicing petitions,’ an action that he specifically states following the directive “to pray.” One could conclude then that when Saint Paul speaks of ‘praying’ in the sense of προσεύχομαι, it has everything to do with being drawn into the presence of Jesus Christ. This is prayer that is wordless. This is prayer that is not directed by my present concerns, real as they are in the moment. This is a ‘being with’ that is made possible by the Spirit, a grace that draws us into communion with the Divine Persons and deepens the bonds of human interaction, especially in those moments of incomprehensible evil and tragedy.

Prayers for all in Newtown CT

As reports of the school shooting in Newtown CT continue to unfold, may the words of Jesus offer comfort and peace.

SCRIPTURE

For you, O LORD, are my refuge. You have made the Most High your dwelling. (Psalm 91)

“Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves. For my yoke is easy, and my burden light (Matthew 11:28-30).” 

COLLECT

(These prayers are taken from The Order of Christian Funerals)

For the young people
Lord,
Your wisdom governs the length of our days.
We mourn the loss of children in Newtown
whose life has passed so quickly,
and we entrust them to Your mercy.
Welcome them into Your heavenly dwelling
and grant them the happiness of everlasting youth.
We ask this through Christ our Lord. Amen

For all who died
Lord our God,
You are always faithful and quick to show mercy.
Our brothers and sisters
were suddenly and violently taken from us.
Come swiftly to their aid,
have mercy on them,
and comfort their families and friends
by the power and protection of the Cross.
We ask this through Christ our Lord. Amen.

For the Mourners
Father of Mercies and God of all consolation,
You pursue us with untiring love
and dispel the shadow of death
with the bright dawn of life.

Comfort Your families in their loss and sorrow.
Be our refuge and our strength, O Lord,
and lift us from the depth of grief
into the peace and light of Your presence.

Your Son, our Lord Jesus Christ,
by dying has destroyed our death,
and by rising, restored our life.
Enable us therefore to press on toward Him,
so that, after our earthly course is run,
He may reunite us with those we love,
when every tear will be wiped away.

We ask this through Christ our Lord.

Advent, week 2. Saint John of the Cross

From a Spiritual Canticle of St John of the Cross, priest

The knowledge of the mystery hidden within Christ Jesus

“Though holy doctors have uncovered many mysteries and wonders, and devout souls have understood them in this earthly condition of ours, yet the greater part still remains to be unfolded by them, and even to be understood by them.

We must then dig deeply in Christ. He is like a rich mine with many pockets containing treasures: however deep we dig we will never find their end or their limit. Indeed, in every pocket new seams of fresh riches are discovered on all sides.

For this reason the apostle Paul said of Christ: In him are hidden all the treasures of the wisdom and knowledge of God. The soul cannot enter into these treasures, nor attain them, unless it first crosses into and enters the thicket of suffering, enduring interior and exterior labours, and unless it first receives from God very many blessings in the intellect and in the senses, and has undergone long spiritual training.

All these are lesser things, disposing the soul for the lofty sanctuary of the knowledge of the mysteries of Christ: this is the highest wisdom attainable in this life.

Would that men might come at last to see that it is quite impossible to reach the thicket of the riches and wisdom of God except by first entering the thicket of much suffering, in such a way that the soul finds there its consolation and desire. The soul that longs for divine wisdom chooses first, and in truth, to enter the thicket of the cross.

Saint Paul therefore urges the Ephesians not to grow weary in the midst of tribulations, but to be steadfast and rooted and grounded in love, so that they may know with all the saints the breadth, the length, the height and the depth – to know what is beyond knowledge, the love of Christ, so as to be filled with all the fullness of God.

The gate that gives entry into these riches of his wisdom is the cross; because it is a narrow gate, while many seek the joys that can be gained through it, it is given to few to desire to pass through it.”

Advent, week 2. Sunday. Word of THE WORD

ANTIPHON

O people of Sion, behold,
the Lord will come to save the nations,
and the Lord will make the glory of His voice heard
in the joy of your heart. (Isaiah 30:19,30)

COLLECT

Almighty and merciful God,
may no earthly undertaking hinder those
who set out in haste to meet Your Son,
but may our learning of heavenly wisdom
gain us admittance to His company,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

RESPONSORIAL PSALM (click for full Psalm)

The Lord has done great things for us; we are filled with joy. (Psalm 126: 3).

GOSPEL EXCERPT (click for all readings)

““John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert:
“Prepare (ἑτοιμάσατε, etoimasate) the way of the Lord,
make (ποιεῖτε, poieite) straight (εὐθείας, eutheias) his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.”” (Luke 3:3-6)

REFLECTION

“Prepare!” When you think about Advent and its meaning, prepare is certainly among the top 5 words synonymous with this Season and its consequent way of living. Together with the command and action “make straight,” the command “prepare” stand at the forefront of the wildly hope-filled Isaian text declaring (not simply wishing) that God is up to a mighty work, some might even say a ‘re-creation,’ that will transform captivity into freedom. Hymns, oratorios and even Broadway shows have enshrined this powerful prophetic text that all Evangelists use at some point early in the Gospel text to describe the person and the work of John the Baptist (the Gospel of John begins the Isaian citation with the command “make straight” omitting “prepare the way of the Lord.”).

ἑτοιμάζω (hetoimazo) is the Greek verb translated here “prepare.” This is also the same Greek verb used in the Septuagint (the Greek translation of the Hebrew scriptures). Of the family of verbs that speak “to prepare” or “to make ready,” many of these verbs - ἑτοιμάζω included – are linked to the biblical experience “to create.” ἑτοιμάζω, as an action ground in biblical creation, is thus connected to the activity that transforms chaos into cosmos (order) and brings a wholly new reality into existence. What makes ἑτοιμάζω rather unique is that among the verbs “to prepare” that are linked to the Divine activity “to create,” ἑτοιμάζω speaks more of an internal ordering, an internal creating. This is why Origen of Alexandria wrote, “The Lord wants to find in you a path by which he can enter into your souls and make his journey. Prepare for him the path of which it is said, “Make straight his path.” “The voice of one crying in the desert” – the voice cries, “prepare the way (Homilies on the Gospel of Luke).”” This internal work has a particular result in mind: ‘standing tall and firm because God will provide.’ This biblical virtue of ‘standing tall and firm’ is the opposite of being weighed down, hunched over by all sorts of external realities and threats to existence that have sickened life internally resulting in a life devoid of confidence, energy and purpose. Covenant-living people know not only the reality of the threats and consequences that come with them, they know also their personal powerlessness – and – it is in this powerlessness that the people of the Covenant know the providence of God Who “hears the cry of the poor” and lifts them from their misery.

This opens the door to a more precise grasp of the Advent command “to prepare.” As a verb steeped in the biblical experience of Creation, no one of us initiates the work! The preparatory work synonymous with Advent is not a “to-do” list of my own creation. Sure, there are probably great ‘things to do’ on the list, things that are highly noble (for example, the Sacrament of Penance this Season to deal with sin, one’s internal and external chaos, must be tops on the list). Everything on the list however, has to be written by the hand of God and acted in the mode of response. “I” do not drive the bus of Advent preparation. “I” respond to what is asked of me. But how is this done?

We need to examine further the biblical command “prepare” that the Gospel places before us. While Luke along with Mark and Matthew directly quote the prophet Isaiah, the quotation appears to be from the Septuagint, the Greek translation of the Hebrew Scriptures. When we take a step back and ponder “prepare” in the Hebrew text of Isaiah, some further light brightens this command for Advent and the whole of Christian living. Isaiah, in proclaiming the hope-filled Word of God to a captive people, employs the Hebrew verb, פָּנָה (panah). פָּנָה means “to turn” and when the verb is used in dealing with people, its meaning is a bit more precise: “turn to face the other.” No doubt some readers might wonder about the other Hebrew verb “to turn” that is often translated “to repent” - שׁוּב (shûb). Shûb expresses “turn” more in the way of a “return.” One knows he or she has lost his or her way and is now moving in the proper direction. Panah is more about turning in the sense ‘to connect to another’ – and in the interest of fair and balanced reporting, panah can also speak about ‘turning away from another’s face.’

Hence one can hold that Advent’s proper preparatory works lies in being turned to the face of another and more specifically the Face of Jesus Christ. Being turned to gaze on the Face of Jesus Christ and to permit ‘connecting with Him’ is precisely what that Wildman of the Jordan – John the Baptist was doing. As people were intrigued by the prophetic word he spoke, he made sure that eventually people – including himself – were connected to Jesus. Beholding the Face of Jesus, gazing into His eyes – being captivated and held by Him is the deeply preparatory work of Advent and indeed the whole of our lives. When the posture of our lives faces Him, He writes the ‘to-do list’ for life. ‘Be prepared,’ ‘be ready’ for a surprise as to what He writes on the list!

Advent, Week 1. Sunday Words of THE WORD

ANTIPHON (click for full Psalm)

To You, I lift up my soul, O God.
In You, I have trusted; let me not be put to shame.
Nor let my enemies exult over me;
and let none who hope in You be put to shame. (Psalm 25: 1-3)

COLLECT

Grant Your faithful, we pray, almighty God,
the resolve to run forth to meet Your Christ
with righteous deeds at His coming,
so that, gathered at His right hand,
they may be worthy to possess the heavenly Kingdom.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you
in the unity of the Holy Spirit, one God,
for ever and ever.

RESPONSORIAL PSALM (click for full Psalm)

To you, O Lord, I lift my soul. (Psalm 25: 1).

GOSPEL EXCERPT (click for all readings)

“Be vigilant (ἀγρυπνεῖτε, agrupneite) at all times
and pray (δεόμενοι, deomenoi) that you have the strength
to escape the tribulations that are imminent
and to stand before the Son of Man (Luke 21:36).”

REFLECTION

Building on an earlier post, two Gospel actions focus the early Advent experience: being vigilant and praying.

ἀγρυπνέω (agrupneo) translated here as “be vigiliant” literally means “to be without sleep.” In antiquity, the soldier standing guard was the one who went “without sleep.” It was clearly understood that the soldier on duty not only went “without sleep” but was also alert, attentive, and “looked after the needs of those under his watch.” ἀγρυπνέω implied that some peril, generically understood as an external threat, existed and the first line of defense for the citizenry ‘rested’ in the attentive soldier whose work was for the good of others.

δέομαι (deomai) is one of a few Greek verbs that can be translated “to pray.” In its early Greek usage, δέομαι expressed ‘lacking something essential for life.’ δέομαι in this context often conveyed an immediate threat to life and the “asking” (its eventual meaning in later Greek) was a focused honing of all one’s energy and attention to secure the necessary item or help. In many situations when the essentials were provided to someone or to a group, the recipient was drawn into a new relationship with the provider. It was not necessarily ‘paying back’ as many recipients would never be in a position to do so; rather it was more an expression of gratitude for what the other had done in providing for life’s necessities. When the meaning evolves in later Greek “to ask,” it becomes one of the verbs used in the Septuagint (the Greek translation of the Hebrew Scriptures) and the New Testament “to pray.” Of all the verbs translated “to pray,” the original meaning of δέομαι helps to direct prayer in a proper direction: the essentials of life viewed in the context of salvation.

Together ἀγρυπνέω and δέομαι frame early Advent’s work. In a few short weeks, the celebration of Our Lord’s Nativity will be upon us. Many of the events surrounding His birth as recorded in the Lucan Gospel abound in joy, joy and more joy. Hence a question worth wrestling with in Advent in the light of ἀγρυπνέω is, ‘what external threats are there to authentic joy?’ (For now, the emphasis is on ‘external threats.’ Internal threats will come into view shortly.) Secondly, in the context of δέομαι, ‘do I know what essentials are lacking in my/our life/lives?’ Obviously, ‘answers’ to these questions are not easy to come by and nor should they. The questions call us to an Advent stillness to sharpen the senses as to the assaults on salvation joy and to then rejoice gratefully in the deeper relationship made possible by the One Who Provides, our Lord and Savior Jesus Christ.

With Advent in view, an initial reflection ...

With over 550 million dollars up for chance this past week, Powerball fever easily gripped people’s lives and started the wheels of hope spinning. Reporters asked people in long lines, “Do you know the odds of winning?” Many responded, “I don’t care what they are, I’m going to win! - I have the winning ticket!” You heard confidence in their voice and saw joy on their faces. For many, you also heard generosity as they planned to give a share to family and friends.

In some respects, Powerball fever offered a glimpse – albeit a small one at that – as to the Christian virtue of Hope. Many confuse hope with expectation, wish or desire. Often people ‘understand’ hope as some naïve Pollyanna, whimsical, dream-world approach to living that is disconnected with the cold and harshness of day-to-day living. Hope is the theological Gift from God our Father that fills one with confidence and joy. Hope is the conviction that the Divine Persons are deeply at work in our lives and in the world drawing us to a genuine love through obstacles that each of us believes to be insurmountable. In Advent, Mary – Mother of God – teaches us how to be people of hope. She proclaims with boldness and confidence of the Spirit: “for nothing will be impossible for God (Luke 1:37).”

No doubt, many will quip, ‘Some of that $550 million sure would be nice’ – and yet – there is a part of us that wants ‘something’ deeper. In Advent, especially in this Year of Faith, we are draw to the realization that this ‘it’ is not ‘something’ I/we need – rather, the reality is Someone I/we need: the Person, Jesus Christ. When it comes to this defining relationship of our lives, the prayer following the Lord’s Prayer at every Mass can guide the Advent journey. The Church prays: “Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of Your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Savior, Jesus Christ.”

• Deliverance from every evil.
• Peace in our days.
• Freedom from sin.
• Safe[ty] from all distress.

Might any of these four be a dream that you nurture deep within, wondering if any or all 4 will ever become a reality in your life? The world repeats and old message: there will always be evil in the world, peace will never come, we will always sin and we will have to find ways to medicate and to cope with distress in our lives. The repetitive and old message of pessimism and despair is real in the sense that anyone of us can give into its life-robbing power. The irony is that in the Face of Jesus Christ, these realities have no power; but WE give them power when we acknowledge their repetitive and old existence. Discovering the singular, unique newness of Who Jesus is, the result is the destroying of evil, the providing of peace, the giving of freedom from sin and leading us to safety from all distress.

Thus we come to the “work” of Advent. Yes, Advent as a way of life is a work, a work of responding to the new creation in our midst that is Jesus. Centuries ago, Saint Irenaeus wrote: “You must realize that He Who was promised has brought something totally new by giving us Himself.” Advent is a way of living life that proclaims boldly Jesus makes all things new (Revelation 21:5) and consequently there is no room for a repetitive, old message of evil, unrest, sin and distress. Allowing oneself to be found by Jesus Christ (in other words, not seeking after as if “I” must find Him) unleashes power that floods life with deliverance, peace, no sin and no distress. It begins by pondering, “how is Jesus new in my life?”

Consider this Advent scheduling a definite time each day for real silence and the praying of the Psalms. Silence gives Our Lord the time and space to work in our lives. The Psalms (especially 42, 46 and 63) can help deepen not only heart but also mind and body into longing for Our Lord and Savior, Jesus. And then prayer-time can be rounded out by real ‘sounds of the Season’ – “Advent at Ephesus.” This recording of chant by a group of Benedictine Sisters is a true gift for Advent (also available through iTunes).

Another venerable Advent practice is the home Advent Wreath. Click here for the Scriptures and Prayers.