LENT — The Lord’s Day — Week 3: Sunday Pondering Jesus’ victorious Word

ANTIPHON (For the First Scrutiny)

Come to the waters, you who are thirsty, says the Lord; you who have no money, come and drink joyfully. (Isaiah 55:1).

COLLECT (For the First Scrutiny)

Grant, we pray, O Lord
that these chosen ones may come worthily and wisely
to the confession of Your praise,
so that in accordance with that first dignity
which they lost by Original Sin
they may be fashioned anew through your glory.
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. Amen.

RESPONSORIAL PSALM (For the First Scrutiny)

If today you hear his voice, harden not your hearts. (Psalm 95:8).

SCRIPTURE EXCERPT (For the First Scrutiny)

“Many of the Samaritans of that town began to believe in Him. When the Samaritans came to Him, they invited Him to stay with them; and He stayed there two days. Many more began to believe in Him because of His word, and they said to the woman, "We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world. (John 4:39-42)”

REFLECTION

Many Sunday reflections that appear on this blog take their cue from a word or two contained in the particular Sunday’s proclamation. Given the possibility that you may listen to God’s Word from a different Lectionary cycle this Sunday because of the First Scrutiny, I thought it appropriate to offer the following that will express a common insight among the Readings from the current Lectionary cycle (B) [and cycle C as well], Lectionary cycle A, the First Scrutiny and the Season of Lent.

A few weeks ago, ashes were imposed as the Gospel imperative was sounded before our very eyes: “Repent, and believe in the Gospel.” That same imperative had been proclaimed weeks earlier on the Third Sunday in Ordinary Time: “This is the time of fulfillment. The kingdom of God is at hand. Repent (μετανοεῖτε, metanoeite), and believe (πιστεύετε, pisteuete) in the Gospel (Mark 1:14-15).” These form Jesus’ first commandments and first actions in light of the announcement of the Kingdom (Reign) of God. Because the Kingdom of God is at hand, repenting and believing are not only appropriate actions, they are imperatives for the disciples of Jesus.

What can be said about repenting and believing? Volumes. On one hand, the fact that much can be said about repenting and believing is a good thing. There are all sorts of ways that the Lord draws us to Himself and we certainly want to be careful about any improper human restrictions on the Father’s mercy, forgiveness and the ways of believing. Yet on the other hand, because much can be said about repenting and believing, our language concerning these often degenerates to the point of using repenting to describe repenting because we really find it hard to express a core meaning. Along these lines there is also the concern of a meaning or description’s depth. Sometimes our approach to biblical challenges is superficial and surface-level; sometimes due to sloth but other times due to a lack of knowledge of a biblical word’s meaning in the context of the Sacred Text.

The command μετανοεῖτε is a compound of the Greek prefix μετα (meta, “beyond”) and the Greek noun νοος (noos, “mind”). Literally, μετάνοια is “going beyond the mind” suggesting an action “from the heart.” This is certainly the way of living that the Divine Lawgiver had in mind when the Decalogue was offered to the Chosen People (Year B readings). The 10 prescriptions of the Covenant were not intended to be a mindless checklist of do’s and don’ts that ‘earned points with God,’ but a norm for experiencing true peace and happiness lived from the heart. The season of Lent is not a time of begrudgingly ‘giving something up’ because it is Lent and that’s what I have always done. Lent’s echo of Jesus’ command to embrace μετάνοια is a summons to live the Kingdom from the heart. The woman of Samaria certainly undergoes μετάνοια as she is drawn from an attitude of hostility and indifference towards Jesus to becoming an evangelizer herself. In the Prayer over the Elect (First Scrutiny), the Church prays that each opens his/her heart to the Lord.

As important as “from the heart” is in exploring the depth of μετάνοια, I was fortunate to stumble upon a description of μετάνοια years ago put forth by the Jesuit philosopher-theologian, Bernard Lonergan in his work, Method in Theology. Over the years, I have – with due respect and deference to Fr Lonergan – tailored the description in view of additional patristic and theological insights. With that in mind, I have found the following helpful as a starting point to ponder Jesus’ summons to His followers:

μετάνοια is a Grace initiated and sustained response to the Kingdom of God that is a radical transformation actively engaging all dimensions and levels of human living. μετάνοια consciously acknowledges that life is an interlocking and interdependent series of changes and developments expressive of relational living with God, others, the true self and all of creation. μετάνοια further involves transforming apprehensions (how one sees the world), sensitizing conscience and moral criteria (values) all as a continuous straining forward to receive the ‘call up’ from God the Father in Christ Jesus Our Lord through the Grace of the Holy Spirit.

Yes there is much to ponder in the description of what seems is to be simple and “from the heart.” Yet the affects and effects of Original Sin often limit what we think needs to be done in terms of repenting … if I just change this or change that – I will be fine, I will be done. The truth is that this side of the grave the work of μετάνοια is never done. As the Lord’s Grace leads us onward and upward, μετάνοια is an affirmation not only of transformation that needs to occur, but more so the discovery of abundant riches of the Father’s loving mercy poured into our lives as Gift.

International Theological Commission Document

“In the wake of its document In Search of a Universal Ethic: A New Look at Natural Law (2009), the International Theological Commission, as part of its work of assisting the Holy See, and the Congregation for the Doctrine of the Faith in particular, to examine more important doctrinal questions, has today (8 March 2012) issued a new English-language document, entitled Theology Today: Perspectives, Principles and Criteria. It will be published on the International Theological Commission’s page on the Vatican website (www.vatican.va) and in the CNS documentary service Origins, as well as on the website of the United States Conference of Catholic Bishops. An Italian translation will shortly appear in La Civiltà Cattolica and translations into other major languages are also planned.

Work on the document began during the quinquennium (2004-2008) in the sub-commission headed by Father Santiago del Cura Elena. The text was drafted in the light of studies undertaken during the current quinquennium in the sub-commission headed by Msgr. Paul McPartlan.

The document examines a number of contemporary theological issues and sets forth, in light of the foundational principles of theology, methodological criteria which must be considered decisive for Catholic theology vis-à-vis other related disciplines, such as the religious sciences. The text is divided into three chapters: theology presupposes attentive listening to the word of God accepted in faith (chapter 1); it is practised in communion with the Church (chapter 2); and its aim is to ground a scientific approach to God’s truth within a horizon of authentic wisdom (chapter 3).”

Go to the document

Lent, Week 2

ANTIPHON

Of You my heart has spoken: Seek His face. It is Your face, O Lord, that I seek; hide not Your face from me. (Psalm 27:8-9).

COLLECT

O God, who have commanded us
to listen to Your beloved Son,
be pleased, we pray,
to nourish us inwardly by your word,
that, with spiritual sight made pure,
we may rejoice to behold Your glory.
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. Amen.

RESPONSORIAL PSALM

I will walk before the Lord, in the land of the living. (Psalm 116:9).

SCRIPTURE EXCERPT

“Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured (μετεμορφώθη, metemorphothe) before them, and his clothes became dazzling white, such as no fuller on earth could bleach them.” (Mark 9:2-3)”

REFLECTION

As with many episodes of Jesus’ Public Ministry that are proclaimed each Sunday, it helps to know what preceded a particular event to provide a context. Such is the case in Seasons such as Lent when the Gospel proclamation is not sequential from week to week.

Many scholars note Mark 8:22 through 10:52 is a particular unit within this Gospel. It opens in 8:22 with the healing of a blind man and closes in 10:52 with sight restored to another blind man, suggesting a lesson about disciples learning to see properly. Many key and challenging teachings of Jesus regarding Kingdom living are sounded in this part of the Gospel according to Mark, not the least of which are three specific teachings on Jesus’ impending passion, death and resurrection that elicits various responses from disciples who, at this point in their lives, are apparently blind to Kingdom living. Just before the transfiguring events atop a high mountain, Jesus taught his disciples at Caesarea Philippi: “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it. What profit is there for one to gain the whole world and forfeit his life? What could one give in exchange for his life? Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father’s glory with the holy angels.” After this, 3 of the 12: Peter, James and John are led apart to follow Jesus up a high mountain.

One might consider that the events atop the high mountain were an extension of Jesus’ words and teaching at Caesarea Philippi. His disciples, especially in Mark, rarely if ever ‘get it.’ The disciples, at least at this point in their lives, have senses that are still rather dull to the demands of Jesus and the demands of Kingdom living. Many events in Jesus’ Public Ministry are punctuated by the disciples’ lack of understanding. Since they apparently did not ‘get it’ with His words, perhaps a visual coupled with His words would help.

Against this backdrop, Jesus’ Transfiguration is a glimpse of glory. Jesus’ “changed form (μεταμορφόω, meta [change, go beyond] and morphe [form, shape])” gave Peter, James and John a foretaste or a preview of the Cross’ purpose. The Cross is the necessary path to Kingdom glory. Why? For one reason, the Cross is the definitive antidote to selfishness that lies at the heart of all sin. “Missing the mark (the literal meaning of the Hebrew hatta which eventually is translated into English as sin)” is all about the 3 most disordered persons in the universe: me, myself and I. The addiction to the self is powerful and goes back to the Garden when we were bold enough to attempt grasping at being God.

This is one reason why today’s celebration of the Penitential Rite for those entering the Church this Easter is so appropriate. In the Rite, we pray that the Candidates (and all of us!) may come to know those areas of life that need to be transfigured by the Lord’s grace. It is not easy. We like the attachment to ourselves yet when we get of glimpse of the glory that lies ahead, the penitential work of Lent takes on a whole new meaning.

Ordinary Time, Week 7

ANTIPHON

O Lord, I trust in Your merciful love. My heart will rejoice in Your salvation. I will sing to the Lord Who has been bountiful with me. (Psalm 13:6).

COLLECT

Grant, we pray, almighty God,
that, always pondering spiritual things,
we may carry out in both word and deed
that which is pleasing to you.
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. Amen.

RESPONSORIAL PSALM

Lord, heal my soul, for I have sinned against you.. (Psalm 41:5).

SCRIPTURE EXCERPT

“Now some of the scribes were sitting there asking themselves, “Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?” Jesus immediately knew in his mind what they were thinking to themselves, so he said, “Why are you thinking such things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven (ἀφίενταί),’ or to say, ‘Rise (ἔγειρε), pick up your mat and walk?’ But that you may know that the Son of Man has authority to forgive sins on earth” – he said to the paralytic, “I say to you, rise, pick up your mat, and go (ὕπαγε) home.” He rose (ἔγειρε), picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, “We have never seen anything like this (Mark 2:6-12).”

REFLECTION

What does it mean to forgive? Initially, one may wonder the point of the question. After all, everyone knows what it means to forgive, correct? When we tackle some of these essential experiences of Christianity in the classroom, I normally begin by asking – in this case – ‘has anyone not heard the term forgiveness?’ Normally, if a hand goes up, it is normally 1 or 2. The vast majority has heard the term. So I ask then, ‘what does the term mean?’ The students often are puzzled and the silence is broken by a comment, ‘I never really thought much about the meaning of forgiveness.’ Those who proffer a response general equate forgiveness with either forgetting or pretending that the hurt never occurred and somehow life moves on. At that point it is time to turn to the Sacred Text for instruction and formation in the ways of forgiveness.

The Greek verb “to forgive (ἀφίημι aphíēmi)” is a word synonymous with motion often conveyed as an imperative, urgent motion. Scholars note various English translations such as “to send away,” “to send forth,” “to go” or “to hurl along” noting a common underlying action of releasing that which (or who) was bound. This suggests, implicitly, that when the word of forgiveness is pronounced, it is hurled into a condition that has diminished or ceased moving. This line of understanding is supported by the Gospel episode of this pre-Lenten Sunday who presents a man incapable of self-locomotion. Whatever has paralyzed him also has arrested his ability to move, to mention only 1 dilemma in his life. A mat supports his motionless body. Friends are his only means of travel; an image interestingly used by the Fathers of the Church as a metaphor for the Body of Christ, the Church.

ἀφίημι (aphíēmi)’s varied translation into English with an underlying sense of “to release,” suggests another facet in the discussion of motion that has halted. “To release” suggests an inability to move despite an intention or desire to do so. No doubt, the paralytic who was brought to Jesus long desired the use of his legs to walk. Yet as with so many things in life, desire is not effective. Desire, while important and certainly helpful in dealing with various maladies in life, does not cause – in and of itself – the intended action. Something else has to be done for motion to occur. This reminds me of a colleague who worked on an aircraft carrier. He told me once how he watched the jet fighters taking-off from the flight deck. The aircraft was positioned. The nose wheel was engaged to the catapult. The engines were ignited and even though they generated mind-boggling amounts of thrust in an instant, the jet did not move. Only when the catapult was fired was the jet released to be hurled forth from the deck. On its own, the fighter jet was incapable of generating enough speed to fly off the deck. Something external had to intervene for the jet to move (to fly) as it was intended.

Sin (Hebrew: hatta, “to miss the mark”) whether we are conscious of it or not causes movement in life to slow down, and at times, to stop. For the Christian, life as motion is not activity that is haphazard, self-directed or chaotic. In his Letter to the Philippians, Saint Paul saw Christian living as a continuous straining forward made possible by the attractive call and love of Jesus Christ. Sin erects barriers to that attracting love that gradually slows-down or even halts any travel to the One Who is Love. The danger of this is the fact that in the created world, if we are not moving or growing towards Someone the laws of entropy – even spiritual entropy – take over. Movement towards Love when halted becomes chaos. Within chaos there is no power for cosmos or order. All that one can do is be receptive to the pronouncement of a Creative Word: “I forgive you.” Such loving power releases one from what would otherwise be a death-spiral and enables one to be sent forth on the path of love to the One Who is Love.

Ordinary Time, Week 4

ANTIPHON

Save us O Lord our God! And gather us from the nations, to give thanks to Your holy name, and make it our glory to praise You. (Psalm 106:47).

COLLECT

Grant us, Lord our God,
that we may honor You with all our mind,
and love everyone in truth of heart.
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. Amen.

RESPONSORIAL PSALM

If today you hear his voice, harden not your hearts. (Psalm 95:8).

SCRIPTURE EXCERPT

“Then they came to Capernaum, and on the Sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority (ἐξουσίαν, exousian) and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are - the Holy One of God!” Jesus rebuked (ἐπετίμησεν, epetimesen) him and said (λέγων legon), “Quiet (φιμώθητι, phimotheti)! Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, “What is this? A new teaching with authority (ἐξουσίαν, exousian). He commands even the unclean spirits and they obey (ὑπακούουσιν, hupakouousin) him.” His fame spread everywhere throughout the whole region of Galilee (Mark 1:21-28).”

Ordinary Time, Week 3

ANTIPHON

O sing a new song to the Lord; sing to the Lord, all the earth. In His presence are majesty and splendor, strength and honor in his holy place. (Cf. Psalm 96:1, 5).

COLLECT

Almighty ever-living God,
direct our actions according to Your good pleasure,
that in the Name of Your beloved Son
we may abound in good works.
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. Amen.

RESPONSORIAL PSALM

Teach me your ways, O Lord. (Psalm 25:4).

SCRIPTURE EXCERPT

“After John had been arrested, Jesus came to Galilee proclaiming (κηρύσσων) the gospel of God (τὸ εὐαγγέλιον τοῦ θεοῦ): “This is the time (ὁ καιρὸς) of fulfillment (πεπλήρωται). The kingdom of God (ἡ βασιλεία τοῦ θεοῦ) is at hand (ἤγγικεν). Repent (μετανοεῖτε), and believe (πιστεύετε) in the gospel (ἐν τῷ εὐαγγελίῳ).” (Mark 1:14-15).”

REFLECTION

What is the “Kingdom of God (ἡ βασιλεία τοῦ θεοῦ, hē basileia tou Theou)?” Where is the “Kingdom of God?” Is the “Kingdom of God” just another word or synonym in the Gospels for Heaven? “The Kingdom of God” sparks many questions and rightly so. When searching the Gospels for “Kingdom of God” or “Kingdom of Heaven (which appears more often in the Gospel according to Saint Matthew),” one is amazed by the numerous references. Throughout the centuries, believers have pondered the meaning and implications of “the Kingdom of God” and scholars certainly have grappled with the phrase and filled library shelves with volumes of thought-provoking commentaries.

What can and must we do with the reality of “the Kingdom” in our day? In 1975, Pope Paul VI penned the Apostolic Exhortation Evangelii Nuntiandi (On Evangelizing in our Day). Early in the Exhortation, the Bishop of Rome states: “As an evangelizer, Christ first of all proclaims a kingdom, the kingdom of God; and this is so important that, by comparison, everything else becomes “the rest,” which is “given in addition.” Only the kingdom therefore is absolute and it makes everything else relative. The Lord will delight in describing in many ways the happiness of belonging to this kingdom (a paradoxical happiness which is made up of things that the world rejects), the demands of the kingdom and its Magna Charta, the heralds of the kingdom, its mysteries, its children, the vigilance and fidelity demanded of whoever awaits its definitive coming (Evangelii Nuntiandi, 8).” Clearly, Pope Paul VI sees “the Kingdom of God” has the central experience of Jesus’ Public Ministry; so central that everything in His ministry is grounded in “the Kingdom.” Similarly, the Catechism of the Catholic Church (paragraphs 541 through 556) examines the manifold depth of “the Kingdom” in Jesus’ Public Ministry. Based on these texts as well as other Catechetical Documents, the Roman Missal and the Sacred Scriptures, I have compiled a working description (note: not a definition) of “the Kingdom of God” that has been helpful to undergraduates, deacon candidates, seminarians and believers. There is certainly much room for discussion and I invite readers of this blog to further this discussion and description.

1. ‘The “Kingdom of God” is God the Father doing a definitive intervention.’ The Kingdom is not necessarily or strictly a specific place, although ‘place’ will be a dimension of the Kingdom as a way of living. The Kingdom is a way of living, an ongoing activity initiated by God the Father in loving concern for beings that have been created in His image and likeness. We have become addicted to sin in such a way that we cannot break free from its grip by our own power. We have come to enjoy sin too much. Sin’s tentacles have woven deeply into our lives that often we cannot see or think clearly. We may from time-to-time have great desires to rid ourselves of sin, desires that are marvelous but desires that do not contain within themselves the power to effect what is desired. More often than not, however, sin has dulled our senses to Divine Love. Sin has numbed us into complacency and entitlement to the point that we even approach the things of God and Church from a selfish point of view with no regard to the life of faith as engagement with the Divine Persons who call me as an individual and as a community to ongoing conversion manifesting charity and service to the Body of Christ. So powerless over sin, so addicted to the false self we have become that an intervention is needed: the “Kingdom of God.”

2. This intervention is a work of power, a power that transforms and surpasses the power of Creation. God the Father’s work is quintessentially a work of restoration, not annihilation. Ask anyone in construction and he or she will tell you that it is often easier to raze a building and start over than to renovate or restore. Renovating an existing structure that does not have a level, plumb or square line in it makes restoration tedious and time consuming, not to mention the ‘surprises’ lurking behind old plaster and lathe. Yet ask any restorer when the project is complete and most likely she or he will tell you that in spite of its challenges and frustrations, it was and continues to be a labor of love. Such is the Kingdom. Neither Creation nor humanity is destroyed. The Creator does not raze the created order and begin anew. Even though humanity makes continuous choices reinforcing the addiction to sin, the Father – with eyes of loves – gazes upon each human person in such a way that each of us are declared “precious.” So precious are we in the sight of God the Father, that none of us are disposable, expendable or useless. Each of us has a particular vocation in the Father’s plan of salvation and our very being is so precious to the Father that the loving, transforming power of His Kingdom calls us from the addiction to our false selves to our true selves as icons of the Father’s love.

3. This transforming power becomes a way of living, hence not a specific ‘place’ that one can absolutely pinpoint. You cannot use Google Maps or a GPS device to find the Kingdom. The Kingdom is God the Father’s way of living. It is a way of living that is the Son, Jesus. He lives each moment of His life attentive to His Father’s word and will. Spending nights in communion with His Father, Jesus teaches with His life that Kingdom living is living joined, connected, related – whatever words you wish to use – to God the Father. As a way of living, the Kingdom is a radical embrace of the First Commandment: no one nor no thing nor anything we deem important comes before the Father or interferes with our relationship with Him. Kingdom living is life that provides the essentials to a sister or brother in need (Matthew 25) and celebrates, praise and thanks the Father for all that He is doing in life (cf. Luke 1, the Magnificat). It is in this sense that one can speak of the Kingdom as ‘a place.’ Wherever one is when living as the Father commands, there is the Kingdom.

4. The Kingdom, as a way of living, has been prepared by the prophets of Old. Many of the prophets called Israel to authentic worship, a message that is still quite valid despite present, misguided and weak arguments that attempt – erroneously – at a division between religion and spirituality. For the prophets, the spiritual relationship formed by the covenant necessarily bound one (religion) freely to observe and practice a continuous, ongoing change-of-heart. The prophets knew that the ‘energy’ required to live justly as a covenant person did not come from within a person by himself or herself. Such living depended upon the mercy of God celebrated and experienced in authentic worship. Such worship then propelled one to be an instrument of charitable service in the world acting, not on one’s own initiative and power, in the name of God.

5. The Kingdom, as a way of living, is now definitely revealed and embodied in Jesus. Here, all ambiguity concerning the Kingdom is erased. The Kingdom is essentially a Person, the Person Jesus: “only He can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity (Catechism of the Catholic Church, paragraph 426).” The Incarnation makes the Kingdom a reality in the created order to effect the Father’s loving transformation of everything, most especially the human heart. Responding and living the love revealed to us in Christ Jesus is the essential work and live of the “Kingdom of God.”

Is there more to be said about the Kingdom? Certainly – but more importantly the Kingdom is not intended for study but for living. While some of these reflections (as well as other aspects of Mark 1:14-15 will be discussed in time) may give us some insight, such insight is always directed to charitable service in the name of Jesus Christ.

ORDINARY TIME Week 2: Sunday

ANTIPHON

All the earth shall bow down before You, O God, and shall sing to You, shall sing to Your Name, O Most High! (Psalm 66:4).

COLLECT

Almighty ever-living God,
Who govern all things,
both in heaven and on earth,
mercifully hear the pleading of Your people
and bestow Your peace on our times.
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. Amen.

RESPONSORIAL PSALM

Here am I, Lord; I come to do your will. (Psalm 40:8a and 9a).

SCRIPTURE EXCERPT

“John was standing with two of his disciples, and as he watched (ἐμβλέψας, emblepsas) Jesus walk by, he said, “Behold (ἴδε), the Lamb of God.” The two disciples heard (ἤκουσαν, ekousan) what he said and followed (ἠκολούθησαν, ekolouthesan) Jesus. Jesus turned and saw them following him and said to them, “What are you looking for?” They said to him, “Rabbi” – which translated means Teacher – , “where are you staying?” He said to them, “Come, and you will see (ὄψεσθε, opsesthe).”” (John 1:35-39).”

REFLECTION

The episode proclaimed this Sunday requires the context of the preceding verses. Following the Prologue (1:1-18), the Gospel presents John the Baptist responding to questions concerning his identity. Religious leaders certainly know his name, but the questions indicate that many people are beginning to think that there is more to John than what they see. John clearly knows who he is: a voice that prepares and baptizes with water. He clearly and confidently knows he is not a prophet, Elijah nor the Messiah. Yet in addition to the actions of “crying out” and ‘baptizing with water,’ John does something else: he recognizes Jesus (“Behold, ἴδε, ide”) and proclaims Him “Lamb of God (verses 29 and 36).” In verse 29, “Lamb of God” is equated with ‘taking away [literally, ‘lifting above and away from the ground’]’ the “sin of the world.” Prior to both proclamations that Jesus is “Lamb of God,” the biblical text says that John “sees (βλέπει) Jesus (29)” and “watched (ἐμβλέψας) Jesus (36).”

What does it mean “to see (βλέπω, blepo)” the way John the Baptist sees? The text is clear, John sees Jesus and sees Him as “Lamb of God.” To see (βλέπω, blepo) in this case means more than just visual correspondence. In fact, the Gospels often employ βλέπω (blepo) when “seeing” goes deeper than surface appearance and engages a gaze onto and into the deepest dimensions of life. This way of seeing then involves more than just human biology and the physics of optics. Gospel seeing, βλέπω (blepo), is a gazing that essentially is a gift and work of Grace. It is a seeing that can be expressed, ‘understanding as God sees.’ Interestingly, the Gospels do not employ βλέπω (blepo) prior to faith; βλέπω (blepo) appears as a way of acting following or building on faith. For John, this graced way of seeing or understanding is placed in the service of faith. John’s ability to see is not rooted in himself nor in his own skills. As a grace received, John is able “to see” Jesus in a particular way for the purpose of giving voice and announcing Who Jesus is that others may come to faith.

For a person ‘coming to faith,’ seeing is neither the principle activity nor the means of faith. If we take faith to mean ‘a relationship between and among persons sparked by an encounter,’ then “hearing” is the essential biblical activity that leads to and sparks faith. This is the pattern in the account proclaimed this Sunday. John, who is blessed “to see,” gives voice to Who he sees in such a way that the other disciples “hear.” When they “hear,” they follow. Jesus then promises to those who follow, “you will see (ὄψεσθε, opsesthe).” ὄψεσθε, from the Greek verb ὁράω (orao), is another of the many Greek verbs often translated "seeing." ὁράω (orao), similar to βλέπω (blepo) is a ‘seeing’ that involves far more than a physical deciphering of light's properties to form an image in the mind. ὁράω (orao) expresses a deep perception that ‘sees‘ not only life‘s big questions, but attempts to make connections on a level beyond mere human logical and practicality. Like βλέπω (blepo), ὁράω (orao) is not grounded in human initiative, technique or skill. ὁράω (orao) is a graced activity that comes only by “hearing” a Person Who does not give all the answers up front but simply invites all to “come and you will see.”

Epiphany of the Lord

ANTIPHON

Behold, the Lord, the Mighty One, has come; and kingship is in His grasp, and power and dominion. (cf Malachi 3:1, 1 Chronicles 29:12).

COLLECT

O God, Who on this day
revealed Your Only Begotten Son to the nations
by the guidance of a star,
grant in Your mercy
that we, who know You already by faith,
may be brought to behold the beauty of
Your sublime glory.
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. Amen

RESPONSORIAL PSALM

Lord, every nation on earth will adore you. (Psalm 72:11).

SCRIPTURE EXCERPT

“They were over joyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated (πεσόντες [pesontes], to fall or to prostrate) themselves and did him homage (προσεκύνησαν [prosekunēsan], to fall down to worship). Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they departed for their country by another way.” (Matthew 2:10-12).”

REFLECTION

A week ago, we travelled with the shepherds of Bethlehem to behold the sign: “an infant wrapped in swaddling clothes and lying in a manger. (Luke 2:12).” As the radiant Word of God illumines life this Sunday we meet another group of people, albeit quite different from Bethlehem shepherds, “magi (μάγοι [magoi]) from the East (Matthew 2:1).” μάγοι (magoi), particularly with their treasures for the Newborn, stand in lavish contrast to the shepherds of Bethlehem. Yet pinning down exactly who these people are is somewhat difficult. A number of popular sources tend to equate these μάγοι (magoi) with practitioners of magic. Some ancient sources spoke of them ‘dabbling in dark knowledge,’ a knowledge that is more speculative and esoteric removed from the common day-to-day knowledge of life and commerce, hence the popular moniker ‘the wise men.’ Other data associate the μάγοι (magoi) with a priestly-kingly caste in Persia (present day Iran) who spent their time in pursuit of learning that would inform and enhance society by elevating the bar of ethical living. Closely connected to this point is a scholarly discussion that links the μάγοι (magoi) with some (accent on ‘some’) of the monotheistic struggles in ancient Persia and a Zoroastrian reform movement emphasizing a priority of proper behavior towards one another in society.

At this point, one might be tempted to ask the question, “So what?” How does this historic and geographic data serve the message of salvation? Good questions and good responses that help minimize treating the μάγοι (magoi) as ‘just a story.’ I am sure many readers have heard that pronouncement applied to so many episodes in Sacred Scripture. It is dangerous because in the present culture ‘just a story’ translates to ‘not real’ and if ‘not real’ creeps into the perception of Sacred Scripture, the potential for a loss of direction in this life is great. As we saw last week, while many of the people we meet in the Infancy Narratives of Saints Matthew and Luke are important for many reasons, one significant role that all play is that they are teachers of discipleship. The ‘characters’ of the Infancy Narratives teach us how to follow Jesus Christ. No matter what we confidently know or do not know about the μάγοι (magoi) one aspect is certain: the μάγοι (magoi) teach us how to follow Jesus Christ. So:

μάγοι (magoi) and discipleship lesson #1: Allow yourself to be led by the Lord. The μάγοι (magoi) followed the star because the star “preceded them (προῆγεν, proēgen). Here the rich imagery of the Exodus and the pillar of fire by night and the cloud by day. The Biblical journey is always following the Lord’s lead and never one’s own. This is why the image of the shepherd is vital in Christian spirituality and ecclesiology. Sheep individually or as a herd simply do not have the ‘smarts’ for their individual or collective survival let alone knowing where to go for water, food and safety. Sheep need help for their very existence and that assistance is given by the shepherd. So the μάγοι (magoi) - despite their ‘elevated’ social status and wealth which normally gives rise to ‘being in charge,’ the μάγοι (magoi) follow Another.

μάγοι (magoi) and discipleship lesson #2: Adore the Lord. We often hear at this time of year, “O come let us adore Him.” More than ‘nice words of a Christmas carol,’ the command to adore is living the First Commandment: ‘I am the Lord Your God, you will not have strange gods before Me.’ Adoration is the expression of single-mindedness, single heartedness and purity of heart that are treasured virtues throughout the pages of Scripture that speak of the authentic life of the disciple. When the μάγοι (magoi) entered the house, “They prostrated (πεσόντες [pesontes], to fall or to prostrate) themselves and did him homage (προσεκύνησαν [prosekunēsan], to fall down to worship).” The gesture and posture of prostration express humanity’s identity: a creature dependent on the Creator for all aspects of life. Pope Benedict XVI, in his year-end address to Vatican officials, said: “we can do no other than say, with Saint Thomas: my Lord and my God! Adoration is primarily an act of faith – the act of faith as such. God is not just some possible or impossible hypothesis concerning the origin of all things. He is present. And if he is present, then I bow down before him. Then my intellect and will and heart open up towards him and from him. In the risen Christ, the incarnate God is present, who suffered for us because he loves us. We enter this certainty of God’s tangible love for us with love in our own hearts. This is adoration, and this then determines my life.”

μάγοι (magoi) and discipleship lesson #3: Go home by a different route. There can be no other way for a disciple to traverse life than to do it differently. Because one is led by the Lord, because one falls down and worships the Lord in adoration life logically must be different for the disciple. This is the Hebrew experience of qadosh or qedesh. When Isaiah sang, “Holy, holy, holy is the Lord of Hosts,” he was recognizing a fundamental difference between himself and God. In western culture we tend to be somewhat skittish about holiness thinking improperly that one might appear better than someone else. Holiness is not about ‘better.’ It is a grace-enabled act of the will whereby one accepts the difference that life must be when one says “yes” to the Father’s will. The journey home – ultimately the eternal experience of salvation – cannot be a route “I” plan and execute as if I were obtaining directions from Google Maps. It can only be a route whose directions have been planned by Another for the good of everyone’s salvation.

PS Happy Feast Day, Gappy!

Mary, the Holy Mother of God

ANTIPHON

Today a light will shine upon us, for the Lord is born for us; and He will be called Wondrous God, Prince of Peace, Father of future ages: and His reign will be without end. (cf Isaiah 9:1, Luke 1:33).

COLLECT

O God, who through the fruitful virginity of Blessed Mary
bestowed on the human race
the grace of eternal salvation,
grant, we pray,
that we may experience the intercession of her,
through whom we were found worthy
to receive the author of life,
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. Amen

RESPONSORIAL PSALM

May God bless us in his mercy. (Psalm 67:2a).

SCRIPTURE EXCERPT

“All who heard it were amazed (ἐθαύμασαν, ethaumasan) by what had been told them by the shepherds. And Mary kept (συνετήρει, suneterei) all these things, reflecting (συμβάλλουσα, sumballousa) on them in her heart. Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them..” (Luke 2:6-12).”

REFLECTION

Once again the familiar Bethlehem Nativity scene is before us this day as we rejoice in the Motherhood of Mary, the Holy Mother of God. Yes, I know that pages of a calendar have flipped and a new one is now posted, a ball has dropped, fireworks, libations, the Mummers (for us Philadelphia folk) and all sorts of well-wishing and resolution-making fill the air. Yet throughout the Catholic Christian world, today is marked by celebrating the Gift of Mary as Mother of God, Mother of the Church. Today is the Church’s celebration of Mother’s Day with a clear focus on the Child born of Mary, given gratuitously to us for our salvation. This is a key point in the midst of the Christmas Mystery. Throughout the pages of the Gospel according to Saint Matthew and the Gospel according to Saint Luke, we meet many people whose lives are impacted substantially by the birth of Jesus Christ. Each person in the ‘Infancy Narrative’ acts as a teacher of Christian discipleship. By their actions and words, people such as Joseph, the shepherds and even Herod (in a negative way, of course) offer an insight as to what it means to be or to not be a disciple of the Newborn Savior. Towering over everyone in the ‘Infancy Narratives’ as a teacher of discipleship is Mary, the Holy Mother of God. Mary is the first and the model disciple.

So what does Mary do as the first and the model disciple? How does she teach us to be a disciple of her Son? First, she does nothing - she simply (and please pardon the poor grammar) be’s. Yes, I know it is not a word but throughout the history of theology, words have been ‘invented’ to assist in breaking open the Sacred Mysteries. Sometimes it works, sometimes it doesn’t. I often use this statement (or variations thereof), “Mary be’s” to underscore that the work of discipleship is never about activity, effort, energy or work that I initiate as a person to accomplish a ‘standing’ before God the Father. There certainly is activity that Mary does, effort and energy she expends, and certainly work that she does and accomplishes. Yet this activity, effort, energy and work is done in the mode of a humble response to the offer of gratuitous Life.

Thus when the shepherds proclaim all that was told them, everyone who hears the shepherd’s report is amazed (ἐθαύμασαν, ethaumasan). θαυμάζω (thaumázō) is a person’s expression that the events are outside one’s scope of explanation. The event may spark intense curiosity, astonishment, questioning, admiring, wondering or simply “Wow!” The event is as real to the person as today is Sunday (or whatever day of the week you are reading this blog entry). Any attempt by a listeners to disregard the event due to lack of explanation is met with words, admittedly bumbling at times, “It is real, I just can’t explain it!” (Try, for example, to capture in words the sight of Niagara Falls or the Grand Canyon. Even on a human level, we acknowledge events and experiences that are beyond both comprehension and expression, yet are nonetheless real.) In the New Testament and particularly the Gospels, θαυμάζω (thaumázō) conveys an additional quality. The experience or event, as real and as potent as it is for a person or persons, is part of the much larger unfolding of salvation history. In other words, it can never be “my moment,” “my wow time,” or “my astonishing event” not to mention “my Baptism,” “my First Communion,” “my Wedding day,” or “my Ordination.” Amazement in the Gospels (and hence for all disciples) is that moment, as ‘wow’ as it, that is never mine because it is part of a much larger picture. Thus “all” who listen to the shepherds teach us a valuable lesson about the experience of God-with-us: it’s not mine to have and to hold. The event and even little ole me is part of a much bigger picture.

Great lesson? Yes - AND - Mary teaches that there is more. Recognizing and celebrating God-with-us is a cause for genuine θαυμάζω (thaumázō). Mary, however, knows that there is more: the experience or the event of God-with-us has to be kept (συνετήρει, suneterei) and [continuously reflected upon (συμβάλλουσα, sumballousa). What does it mean to “keep” all these things? Isn’t that contrary to the Gospel sense that these experiences are not mine to keep? συντηρέω (syntēréō) is not so much about keeping in the hoarding sense as it is about protecting. συντηρέω (syntēréō) is the response Mary rendered knowing (in the sense of experiencing) that the events unfolding before her were all that she sang of when she visited her cousin Elizabeth months earlier. Seeing, knowing and recognizing God-with-us Who is about the work of our salvation is an awesome event that requires care. We cannot afford to be glib or casual about the Divine work in our midst and consequently we take reasonable steps to protect the wonderful wow moments of life that God the Father sends our way from time to time. We protect them by paying attention, stopping to soak in all that is happening, pulling the ear buds of the ipod out from our ears, turning away from television and computer monitors to be wholly present to the holy moment. In doing so, we are humbled by the enormity of the event or experience - not in a crushing way but in a way properly accommodated for our growth. Again, this is not something any of can force or engineer by way of a prayer technique or spirituality seminar. We can respond, however, by offering an environment or disposition for this Presence to growth according to Divine Will. This is the continuous reflecting that Mary does in response to the unfolding events before her. It's not Mary saying, ‘well, it is now time for me to reflect ... what shall I reflect upon?' No, reflecting is not an action that she initiates, it is rather a response to what God is doing (think often of how many describe the action of praying - ‘time to say my prayers.’ ‘Time to read my Office.’ The richness of the verb συμβάλλω (sumballo), which conveys a sense of ‘throwing together’ or ‘collecting’ is the same root for another English word, symbol. As used by the Evangelist Saint Luke, συμβάλλουσα (sumballousa) is a present-tense participle which in Greek grammar speaks of an action that is repeatedly done. The action of “reflecting” is actually a “collecting” of myself done, not by me, but by the Lord of Life.

And so for the disciple of the Newborn Savior, His Mother calls us today to three actions: θαυμάζω (thaumázō) - wowing in the salvific work of God-with-us, συντηρέω (syntēréō) valuing and protecting this work as singularly vital for life and συμβάλλω (sumballo) repeatedly being collected as one loved infinitely and intimately by God the Father that His will may always be done.

Nativity of the Lord

Mass During the Night

ANTIPHON

The Lord said to me: You are my Son. It is I Who has begotten You today. (cf Psalm 2:7).

COLLECT (OPENING PRAYER)

O God, Who have made this most sacred night
radiant with the splendor of the true light,
grant, we pray, that we, who have known the mysteries
of His light on earth,
may also delight in His gladness in heaven.
Who lives and reigns with You in the Unity of the Holy Spirit,
on God for ever and ever. Amen.

RESPONSORIAL PSALM

Today is born our Savior, Christ the Lord. (cf. Luke 2:11, Psalm 96).

SCRIPTURE EXCERPT

“While they were there, the time came for her to have her child, and she gave birth to her firstborn son. She wrapped him in swaddling clothes and laid him in a manger (ἐν φάτνῃ, en phatne), because there was no room for them in the inn. Now there were shepherds in that region living in the fields and keeping the night watch over their flock. The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. The angel said to them, “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a savior has been born for you who is Messiah and Lord. And this will be a sign (σημεῖον, semeion) for you: you will find an infant wrapped in swaddling clothes and lying in a manger (ἐν φάτνῃ, en phatne).” (Luke 2:6-12).”

REFLECTION

In the Christian world, the Nativity scene is a staple of this Sacred Season. Nativity sets, as some refer to them, come in all sorts of shapes, sizes, colors, textures and even occasionally appear living, complete with a newborn infant and various animals. Rooted probably in the ministry and preaching of Saint Francis of Assisi, the Nativity scene that appeared in the 13th century was intended to convey the historic reality of the Savior's birth and thereby teach the goodness of human nature and indeed all creation. Over the years, various artistic renderings of the Bethlehem event have taken on a life of its own and one might venture that some distance has grown between the typical Nativity set and life in first-century Bethlehem.

Take, for example, the usual depiction of the manger. Generally you see clean-sawed wood that is even smooth to the touch. Many mangers are small, just big enough to cradle a newborn infant (how convenient) with hay or straw that is not only clean, but nicely arranged to make for a great picture. In the first-century, the φάτνη (phatne) would better be described as a feeding trough for all the animals. It could be wooden or stone and in either case, it had to be big enough and sturdy enough to service the needs of one's animals. For the Evangelist Saint Luke, what is important about the φάτνη (phatne) is what goes into it: food. The φάτνη (phatne) is the sources of food for the animals and the animals are smart enough to be drawn to the φάτνη (phatne) for their daily sustenance. No doubt, the φάτνη (phatne) certainly was not a sterile environment, to say the least. With all the animals helping themselves to what was in the φάτνη (phatne), things were bound to get a bit messy and smelly, not to mention the fact that these animals needed ‘to learn’ how to co-exist with one another at the φάτνη (phatne); instinctively: not an easy thing to do.

Grasping the significance of the φάτνη (phatne) is a vital task of the Christmas event. No less than an “angel of the Lord” (someone you do not want to mess around with in Sacred Scripture!) reveals to shepherds that the φάτνη (phatne) is part of a σημεῖον (sēmeíon, sign). Saint Luke's use of σημεῖον (sēmeíon) recalls words of the Prophet Isaiah to Ahaz ("But Ahaz answered, “I will not ask! I will not tempt the LORD!” Then he said: Listen, O house of David! Is it not enough for you to weary men, must you also weary my God? Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel. (Isaiah 7:11-14)” Why did Ahaz protest a sign? Why didn't he want a sign? It seems so contrary to human nature. Even in our day, we cry out in our prayers “Give me a sign, O God!” As corrupt as he was, Ahaz knew that to receive a σημεῖον (sēmeíon) from God required action and change on his part. Biblically, a σημεῖον (sēmeíon) is not passive. Biblical signs are not ‘take-it or leave-it realities.’ The σημεῖον (sēmeíon) calls forth a response from the person or persons to whom the sign is given and often time the response involves some aspect of ongoing conversion on the part of the recipient.

Thus the φάτνη (phatne) of Bethlehem - a σημεῖον (sēmeíon) given by an “angel of the Lord” - is not a nice, warm, fluffy nostalgic ‘take-it’ or ‘leave-it’ object that conjures up memories of Christmas past. “Today is born our Savior, Christ the Lord,” we chant following the Isaian proclamation. Notice the word today. We gather today to celebrate an event is not confined or locked in the past. Yes, we celebrate a historic event, most definitely - AND - we celebrate an event that is also most present: God-in-the-flesh Who is Emmanuel: God-with-us. What exactly does that mean for each disciple of Jesus? The ‘answer’ to that question requires each to imitate the shepherds who went in haste (Luke 2:16) to Bethlehem (the city whose name in Hebrew means “House (or home) of Bread”). In other words, the shepherds did not procrastinate. The shepherds did not permit their attention to wander off point. The angel said go, and go they did! To go to Bethlehem is to encounter the σημεῖον (sēmeíon) and to be changed. Bethlehem for us is as close as the Altar of our parish Church. It is going to that φάτνη (phatne) where we will be given “our daily Bread” Who transforms our lives by filling them with His joy.