27 December 2020: Holy Family of Jesus, Mary, and Joseph B

Lectionary note: The Holy Family of Jesus, Mary and Joseph readings
The Lectionary presents optional readings for the Feast of the Holy Family (Year B): the first reading can be either from Sirach or Genesis, the responsorial psalm can be either Psalm 128 or Psalm 105, and the second reading can be either from Colossians or Hebrews.

Reading 1	Response	Reading 2	Gospel
Sir 3:2-6, 12-14 or Gn 15:1-6; 21:1-3	Ps 128:1-2, 3, 4-5 or Ps 105:1-2, 3-4, 5-6, 8-9	Col 3:12-21 or Col 3:12-17 or Heb 11:8, 11-12, 17-19	Lk 2:22-40 or Lk 2:22, 39-40
RCL: Is 61:10-62:3		RCL: Gal 4:4-7	RCL: Lk 2:22-40

Christmastime: all in the family

During the Christmas season, the Lectionary presents us with the events of Jesus’ early life. The first Sunday after Christmas celebrates the feast of the Holy Family. The readings ask us to consider the joys and challenges of family life.

The first reading can be from either Sirach or Genesis:

• Sirach is a late (180 BC) Jewish Wisdom writing. Today’s pericope interprets the fourth commandment, honoring one’s parents, through a Wisdom lens. The author’s meditation deepens the ideas and reasons behind this commandment. The Lectionary editors chose this reading because it highlights family life’s duties and blessings.
• Genesis is the first book of the Torah, the holiest part of Hebrew scripture. Today’s pericope is God’s promise of a son to Abraham, and the promise’s fulfillment with Isaac’s birth. God reassures Abraham with the promise under the night sky, where God stresses biological descendants. Jesus’ nativity stories in Matthew and Luke parallel Isaac’s birth, including the promise of a supernatural birth, the son’s birth, and his naming. The Lectionary editors chose this reading because it is the family origin story of the Jewish people.

The second reading can be from either Colossians or Hebrews:

• Colossians is a late first century (80 AD) letter by an unknown author writing in Paul’s name. Today’s pericope has two parts: first, the author gives ethical guidelines for a believer’s new life after baptism (“put on” virtues); second, the author includes a Christian “household code.” describing first-century ideal relationships between family members. Lectionary editors chose this reading because it connects the believing community’s lived family life with the words and actions of Christ.
• Hebrews is a late first century (75-90 AD) sermon by an unknown author writing to the Roman ekklesia. Today’s pericope describes Abraham’s faith that God would provide a son, and through that son, countless descendants. Even when God asks Abraham to sacrifice Isaac, Abraham continues to trust in God. Lectionary editors chose this reading because it is the family origin story of the Jewish people.

Luke’s gospel is the story of Jesus’ presentation and the family’s return to Nazareth.

• Celebrating religious rituals. Luke shows Mary and Joseph as devout Jews who faithfully observe the Torah. As a family, they go to the Jerusalem temple to complete Mary’s purification (Lv 12:2-8) and to consecrate their firstborn son (Ex 13:2, 12).
• Encountering prophets. Anna and Simeon suggest the challenges that the parents and child will encounter: Jesus is the consolation (salvation) of Israel; but he is also a contradictory sign; and his words and actions will cause the family personal anguish.
• Living a family life. When Mary and Joseph fulfilled all the Torah’s rituals, the family returned home to live a typical first-century Palestinian life among their relatives. Jesus grows to maturity within the context of an extended human family. Daily life in his observant Jewish family prepares Jesus for his saving ministry.

This week’s readings, and all Christmas season readings, ask us to consider the meaning of Jesus’ human and divine natures. Sirach and the Colossians’ author center the family in a community of faith. Genesis and Hebrews identify faith as the beginning and basis of family. Luke reveals Jesus at the center of his deeply faithful extended family. Families are both biological (like Abraham’s family in Genesis) and socially made (like the ekklesia in Hebrews). Human families are wonderful, complex, loving, and frustrating collections of people where God is also present. How do we experience family life? Do we honor all our family members, even the most personally challenging? How do we believe together in joys and difficulties? Where do we find God’s favor in our families?

—Terence Sherlock

25 December 2020: Christmas: Mass at night/midnight A/B/C

Liturgical note: Christmas readings
The Lectionary presents four different sets of readings for Christmas: the Christmas vigil mass, mass at night/midnight, mass at dawn, and mass during the day. This commentary uses the readings for mass at night/midnight.

Reading 1	Response	Reading 2	Gospel
Is 9:1-6	Ps 96:1-2, 2-3, 11-12, 13	Titus 2:11-14	Lk 2:1-14

Christmas: between the incarnation’s joy and the parousia‘s hope

On the feast of Christmas, the believing community celebrates joy at Jesus’ incarnation and hope of Jesus’ saving return. The readings invite us to reflect on the joy and hope that God’s plan of salvation brings.

The first reading is from the prophet Isaiah, specifically the first Isaiah, who spoke to the people of Judah before the exile. Today’s pericope is Isaiah’s promise of messianic salvation (“a great light”) under a new Davidic king. This passage may have been a liturgical song used during the king’s coronation. Isaiah expresses the occasion’s joy through two comparisons: the joy of harvest (“rejoice as at the harvest”) and the joy of victory in battle (“make merry when diving spoils”). The king’s new reign ushers in freedom from want and freedom from oppression and peace (burning the battle’s bloody debris). Isaiah envisions “the child born to us” as a political messiah; Christians interpret “the child born to us” as a divine saving messiah: Jesus, a descendant of David and God’s Son, incarnated in Bethlehem. Isaiah reminds his hearers that only through God’s zealous intervention can an ideal ruler be born and sit on David’s throne (“The zeal of the LORD of hosts will do this!”). The Lectionary editors chose this reading because it expresses our joy at the inbreaking of God in human history and the coming of God’s salvation.

The second reading is from the letter to Titus, written in the late first century. Today’s pericope is from the section describing Titus’ need to confront false teachers. The author describes the two advents (comings) of Jesus. Jesus (“the grace of God”) came first to humans through his incarnation as a savior (“saving all”), teaching us to live righteously. We now live in hope and expectation of Jesus’ parousia or second coming (“we await the blessed hope”). Through baptism (“cleanse … a people as his own”),we must not only do what is good, but also must be ready to act. Advent’s second coming theme carries into Christmas; Jesus’ first coming(the incarnation) anticipates his second coming. The Lectionary editors chose this reading for Midnight mass because, according to Christian scripture imagery, the parousia will happen at midnight (see Mt 25:6).

Luke’s gospel sets Jesus’ birth in the larger historical context of the Roman empire, but Luke’s story of salvation extends far beyond this temporal and temporary regime.

• Augustus, Quirinius, and the census. Gaius Octavius Caesar Augustus was emperor from 27 BC to his death in 14 AD. Publius Sulpicius Quirinius became legate of the province of Syria in 6-7 AD when Rome annexed Judea to the province of Syria. At that time, Quirinius initiated a provincial census. Outside Luke’s gospel, a universal Roman world census under Augustus is unknown. Luke is writing theology, not history; we shouldn’t try to make the dates align. Luke’s point is to show that Augustus’ temporal power is nothing next to God’s true universal saving power.
• Contrasting a god and God. Throughout Luke, heavenly authority and earthly powers are in constant conflict. For example, Augustus claims to be “god” and “savior” (as minted on his coins from this period), while Jesus is God and savior. Augustus issues a royal decree about taxes, but the angel proclaims a royal message of salvation; Augustine creates the Pax Romana (“peace of Rome”), but Jesus’ birth brings “Peace on earth.” Augustus rules over the whole world, but Jesus rules heaven and earth. Luke purposely connects Jesus’ birth with Augustus’ reign: the real savior and peace-bearer is the child born in Bethlehem. The emperor is simply God’s agent who provides the occasion for God to accomplish the plan of salvation.

The Christmas readings ask us to think about the reason for our joy and hope. Isaiah points to the people’s joy at a new Davidic king who will save the people. The letter to Titus calls disciples to do what is right while awaiting the coming hope of the full kingdom. Luke shows Jesus’ coming as a conflict between an impermanent human empire and the saving reign of God. Christmas is a season of divine joy and hope, not contrived commercial sentimentality. Where do we find joy and hope? Is our joy in acquiring more things, or in a God who becomes human to save us? Is our hope in a momentary political solution, or in the coming eternal kingdom of God? In this season, can we dare to let God’s perfect Peace invade our damaged world?

—Terence Sherlock

20 December 2020: Fourth Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
2 Sm 7:1-5, 8b-12, 14a, 16 RCL: 2 Sm 7: 1-11, 16	Ps 89:2-3, 4-5, 27, 29	Rom 16:25-27	Lk 1:26-38

Advent: Son of David, Son of God, God saves

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. At Advent’s close, the readings ask us to think about Jesus present among us.

The first reading is from the book of Samuel, which tells the stories of Israel’s early kings: Saul, David, and Solomon. In today’s pericope, David has just brought the ark to Jerusalem. Residing in his newly built palace, David reflects that God’s presence (with the Ark of the Covenant), still resides in a tent. He tells Nathan that he intends to build a permanent temple for God. In a dream, God tells Nathan the prophet that first God will “build a house” for David. Both this prophecy and David’s prayer (2 Sm 7:18-29) play on multiple meanings of “house.” David is dwelling in his house (= “palace”); God grants David a house (= “dynasty”); David’s son will build God a house (= “Temple”). This dynastic oracle is the basis for Jewish expectations of an anointed king (messiah or christos) who will be a descendant (“son”) of David. The Lectionary editors chose this reading because God’s promise to David’s house is fulfilled in Jesus, who is descended from David through Joseph.

The second reading is from Paul’s letter to the Roman ekklesia. Today’s pericope is a highly structured, dense, liturgical formula. Paul identifies God as “the one who is able to strengthen you.” As in other letters, Paul’s prayer for “strength” anticipates a period of tribulation that will precede Jesus’ return. Paul’s “gospel” is what Jesus taught (“proclamation”) in his earthly ministry: Jesus is the Christ (messiah). The “mystery” is the saving plan that God held in silence for ages, revealing it first gradually through the “prophets,” then in full in Jesus. God’s plan is to bring “all nations” to salvation (“the obedience of faith”) through the birth, life, transformational death, and resurrection of Jesus, the messiah and Lord. Jesus’ saving action brings God glory. The Lectionary editors chose this reading for its Advent themes of awaiting Christ’s coming and anticipation of Jesus’ saving work, beginning with his incarnation.

Luke’s gospel describes the prophecy of Jesus’ birth. Ancient peoples were familiar with such stories; both Hebrew scripture (Samson) and Greek myths (Heracles) include annunciations. Luke uses the angel Gabriel (a Hebrew name that means “God’s strength”) to parallel and to contrast the annunciation to Zechariah about the Baptizer (Lk 1:5-20) with the annunciation to Mary about Jesus (Lk 1:26-38).

• Gabriel and Zechariah. Zechariah is a priest serving in the Jerusalem Temple. Gabriel appears to Zechariah in the Temple. Gabriel says, “Don’t be afraid,” and announces that Zechariah and Elizabeth will have a son to be named John. John will be great in the Lord’s sight and will be filled with the Spirit. Zechariah does not believe Gabriel; as a sign his speech is taken away.
• Gabriel and Mary. Mary is a poor teenager living in rural Nazareth. Gabriel appears to Mary in the private area of her family’s house. Gabriel says, “Don’t be afraid,” and announces that, because God has found favor in her, she will conceive and will have a son to be named Jesus (meaning “God saves”). He will be great, and be the Son of the Most High, and he will rule over Israel forever. Mary believes Gabriel and agrees to be the human mother of the incarnate God; as a sign Gabriel reveals that Elizabeth is pregnant.

These final Advent readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Nathan announces that David’s house, throne, and kingdom will stand forever though his heirs. Paul announces that God’s saving plan, hidden for ages, is revealed in Jesus. Gabriel announces to Mary that through her faith, God will come in human form to save all nations. This is the mystery of the incarnation. Have we heard and witnessed Advent’s promise that God has come in history in Jesus’ incarnation? Are we strengthened by God’s liturgical and sacramental coming in our own lives? Do we believe we live in God’s kingdom now, and will be saved into the kingdom when Jesus comes in glory?

—Terence Sherlock

13 December 2020: Third Sunday of Advent/Gaudete Sunday B

Reading 1	Response	Reading 2	Gospel
Is 61:1-2a, 10-11 RCL: Is 61:1-4, 8-11	Lk 1:46-48, 49-50, 53-54	1 Thes 5:16-24	Jn 1:6-8, 19-28

………………..Liturgical note: Gaudete Sunday

The third Sunday of Advent is called Gaudete Sunday. The Latin verb gaudete (gow-DAY-tay), which means “rejoice!”, comes from the entrance antiphon for the day: ……….Gaudete in Domino semper: iterum dico, gaudete. ……….“Rejoice in the Lord always: again I-say, Rejoice!” The liturgical color for Advent is purple, a color that calls us to metanoia: a change of mind and heart. Gaudete Sunday’s liturgical color is rose, a color that represents joy during this season of waiting.

Advent: the joy of expectation

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. This week’s readings ask us to think about the joy of preparing and anticipating.

The first reading is from the prophet Isaiah, specifically Third Isaiah, who spoke to the exiles returning from Babylon. In today’s pericope, Third Isaiah announces his mission of service (“he has sent me”): to bring good news to the poor, to heal the brokenhearted, to proclaim liberty to captives, to announce the Lord’s year of favor and day of vindication. God sends Isaiah to comfort those returned from exile, who now face the task of rebuilding a ruined Jerusalem and Judea. Despite the land’s devastation, Isaiah “rejoices” because God (“the joy of my soul”) is with the people. In wedding (“bridegroom,” “bride”) and agricultural (“earth brings forth,” “garden springs up) imagery, Isaiah describes God’s restoration and recreation, which will benefit “all the nations.” The Lectionary editors chose this reading for its Advent themes of renewal and new creation, and its Gaudete Sunday theme of rejoicing.

The second reading is from Paul’s letter to the Thessalonica ekklesia. Today’s pericope is from the end of Paul’s letter. Having answered the Thessalonians’ questions, he addresses general community-life issues, mixing commands and advice. Paul’s encourages the ekklesia to “rejoice,” to “pray,” and to “give thanks” as ways of building up and sustaining its members in holiness (“the will of God”). Paul encourages the Thessalonians to honor the Spirit present in the community, especially in “prophetic utterances,” but to practice discernment (“test everything; keep what’s good”). In closing his letter, Paul offers a formal prayer (“May the God of peace make you holy” for the parousia) and leaves the believers with hope, reminding them “God is faithful” and that God will complete their salvation (God “will accomplish it”). The Lectionary editors chose this reading for its Advent themes of awaiting Christ’s coming, and its Gaudete Sunday theme of rejoicing.

John’s gospel contains two testimonies about John the Baptizer. The first witness is the gospel’s author (John), who explains who the Baptizer is (Jn 1:6-8); the second witness is the Baptizer himself, who explains his relationship to the messiah (Jn 1:19-28).

• How the author views the Baptizer. In this section, the gospel’s author reveals that the Baptizer is sent by God as part of the divine plan. The Baptizer gives witness to the Light so others might believe. Although the Baptizer is an important historical figure, he is not the light. Rather, the Baptizer anchors God’s divine plan in human history.
• How the Baptizer views himself. In this section, the Baptizer testifies about himself and the one coming after him. The author introduces his gospels’ recurring opponents: religious leaders (Sadducees and Pharisees), priests, and Levites (the leaders’ minions). These opponents pose the central question of John’s gospel: “Who are you?” The Baptizer admits he is not the messiah, or Elijah (Mal 4:5), or the prophet (Dt 18:15). Rather, he explains his mission as “a voice in the wilderness shouting, ‘Make the Lord’s way straight!'” (last Sunday’s first reading). The Baptizer’s water baptism points to one who is coming, who is already here but unrecognized. This coming one is hidden because he is outside Jewish messianic criteria and expectations.

The Advent readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Third Isaiah rejoices because God is coming to be with and to renew the people. Paul tells the Thessalonians to rejoice because God is faithful and will bring salvation. The Baptizer announces the coming one is already here; we must come to know him. Advent’s anticipation is nearly done and Christmas’ joy is almost here. Are we prepared to be renewed, or have we put off metanoia? Are we already rejoicing in Incarnation’s salvation, or do we have miles yet to go? Have we encountered the coming one with thanks, or are we still searching?

—Terence Sherlock

6 December 2020: Second Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
Is 40:1-5, 9-11 RCL: Is 40:1-11	Ps 85:9-10-11-12, 13-14	2 Pt 3:8-14 RCL: 2 Pt 3:8-15a	Mk 1:1-8

Advent: preparing the way for discipleship

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. This week’s readings ask us to think about our readiness for the newness of Jesus’ incarnation.

The first reading is from the prophet Isaiah, specifically Second Isaiah, who spoke to the Jewish people in exile in Babylon in the sixth century BC. Today’s pericope is the prologue to Isaiah’s message and sets the themes for his entire work. It opens with God’s call and Isaiah’s mission: “give comfort to my people!” Isaiah imagines the exile as a term of indentured slavery that the people have now completed (“her service is at an end”). To prepare for their trip across the wilderness, the people are to build a straight road for a victory procession (“a highway for our God”) from Babylon to Judea. God will accompany the exiles and restore the people and Jerusalem (“the glory of the LORD shall be revealed”). Isaiah announces that God is with them: “Here is your God!” Although God comes in power (“rules by his strong arm”), God is also a caring shepherd (“feeding the flock,” “gathering the lambs,” “leading with care”). The Lectionary editors chose this reading to draw a parallel between God’s actions in the exiles’ return and God’s actions in preparing the way for the messiah in today’s gospel.

The second reading is from an unknown author writing in Peter’s name, probably from Rome in the early second century AD. Some scholars believe 2 Peter is the last-written canonical document in Christian scripture. In today’s pericope, the author rebuts the false teachers’ assertion that the delay of Christ’s parousia means the parousia is not happening. He gives two reasons why the false teachers are wrong. First, God’s accounting of time is not the same as human counting (“one day is like a thousand years”); second, the delay is a sign of God’s patience, wishing that all should come to metanoia (change of mind/heart). He reminds his hearers what is known: that the end time will come without warning (“like a thief”). God will destroy everything (“the elements will be dissolved”) and, as promised, recreate everything anew (“we await new heavens and a new earth”). Because the end-time is certain, disciples should live in “holiness and devotion.” Those who live righteous lives see the end-times not as a threat but a promise that vindication and salvation is near. The Lectionary editors chose this reading because of its Advent themes of waiting and preparedness.

In the gospel, we hear the beginning of Mark’s proclamation about Jesus. Today’s introduction has three parts:

• A title. Mark’s first line is actually the title of his work: “The beginning of the good news/proclamation of Jesus, messiah, Son of God.” This title prepares hearers and readers for the dramatic unfolding of Mark’s whole work, which emphasizes Jesus as messiah (“Christ”) and Son of God. The “beginning” doesn’t just mean the start of Mark’s writing, it also means “hearing this is when your salvation (“good news”) begins.”
• Hebrew scripture citations. Mark’s scripture references foreshadow the gospel’s later events. Second Isaiah’s prophecy promises a new action by God, who will make a victorious way through the wilderness (see the first reading). Mark applies this way to Jesus: his progress through the world, and his movement toward his death and resurrection in Jerusalem.
• The messenger. Mark recasts Isaiah’s quote to introduce John the Baptizer as the one “preparing the way.” The Baptizer calls the people to metanoia (change of mind/heart), while announcing a coming one who is stronger and who will exceed the Baptizer’s words and actions. John’s baptism prepares everyone for the more profound renewal Jesus will offer.

In Advent, the readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah tells the people to prepare for their trip with God who leads them to restoration and to renewal. The Peter’s letter author tells his hearers that the parousia‘s delay is an opportunity for personal metanoia in preparation for Jesus’ coming. Mark announces that God’s mighty work of salvation has started, and all must prepare for the greater one’s coming. Advent is our opportunity to prepare and to repair our ways. Is the way between God and us straight and level, or indirect and unused? Are we using Advent to grow in holiness, or to recede into self? Are we preparing for the new thing God is doing, or are we waiting to see what happens?

—Terence Sherlock