24 December 2023: Fourth Sunday of Advent B

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

Advent: Jesus’ coming–past, future, and present

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on God’s plan and promise to save God’s people and establish a just and peaceful reign.

First reading (2 Sm 7:1-5, 8b-12, 14a, 16)

The first reading is from Second Samuel, which tells the story of David’s kingship. First and Second Samuel, compiled in the sixth century BC, trace Israel’s change from a loose collection of tribes to a unified state under a king. Samuel is part of Deuteronomic history, a reform movement that focused on fidelity to the Mosaic covenant. The books’ themes include how to conserve traditions in the face of change, and how a monarch rules within a covenant.

In today’s pericope, David seeks to incorporate the ark, God’s travelling presence with nomadic tribes, in his new capital Jerusalem. The Samuel author uses the word “house” to mean a dwelling, a palace, a temple, and a dynasty. In Nathan’s oracle, God rejects David’s plan to build God a “house” (temple). Instead, God promises to build David a “house” (dynasty) and a kingdom that “will endure forever.” Normally God’s promises to humans are conditional and have ethical requirements, but God promises David that David’s “house and kingdom shall endure forever.” God invests the “house of David” with Israel’s hope; David’s line is messianic because David’s descendants symbolize God’s presence and power in the world. Through David’s descendants, God will establish a reign of justice and peace.

The Lectionary editors chose this reading because Jesus, David’s descendant through Joseph, fulfills God’s promise to bring God’s reign of justice and peace.

Second reading (Rom 16:25-27)

The second reading is from Paul’s letter to the ekklesiai (multiple communities) in Rome. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, a later redactor concludes Paul’s letter with a doxology praising and honoring God, who is the subject of Romans. Writing in a dense liturgical style, the redactor identifies God as the community’s source of strength (“the one who can strengthen you”) as they await Jesus’ return. The “gospel” is what Jesus taught (“proclamation”) in his earthly ministry; the “mystery” is God’s plan, revealed first indirectly in Hebrew scripture (“prophetic writings”), then fully in Jesus. God’s plan will bring “all nations” to salvation (“the obedience of faith”) through the birth, life, transformational death, and resurrection of Jesus, the messiah (“Christ”) and Lord. Jesus’ saving action brings God glory.

The Lectionary editors chose this reading for its Advent themes of awaiting Jesus’ second coming and anticipation of Jesus’ saving work, begun at his incarnation.

Gospel (Lk 1:26-38)

This section of Luke’s gospel is from his nativity story. In today’s pericope, Luke describes the angel Gabriel’s meeting with Mary and her response. Luke uses Hebrew scripture, especially the prophets, to show Jesus as the long-promised deliverer who will save all humans from sin and death.

• Gabriel and his greeting. The Hebrew name Gabriel (גַּבְרִיאֵל/Gabrîyʼêl) means “God’s warrior.” In Hebrew scripture, Gabriel appears to Daniel to explain God’s eschatological plan of forgiveness and justice (Dn 9:24). In Luke, Gabriel comes to Mary not to answer her personal prayer but to present God’s request. He greets her as “favored one” (κεχαριτωμένη/kecharitōménē). Luke purposely echoes Samson’s birth narrative (Jdg 13:2-7), and verbally alludes to the prophets Zechariah (“Exult greatly, O daughter Zion!”, Zech 9:9) and Zephaniah (“Shout joyfully, daughter Zion!”, Zeph 3:14) whose prophecies have messianic overtones.
• Gabriel’s announcement and Jesus’ identity. Gabriel’s greeting (“favored one”) understandably confuses Mary, who worries about the greeting’s implications. Gabriel reassures her (“Do not fear”), and sketches her place in God’s plan. If Mary agrees, she will have a son whom she will name Jesus (יֵשׁוּעַ/Yêshûwa = “YHWH saves”). Jesus will be “great,” and be called “son of the Most High.” “Most High” is Luke’s title for God. God will give Jesus “David’s throne” (2 Sam 7:12-13; see today’s first reading). Luke notes that Joseph is David’s descendant (Lk 1:27); Jesus inherits Joseph’s lineage. Jesus, a son of David and Son of God, inherits David’s messianic kingship and God’s kingdom forever. Gabriel’s invitation to Mary marks the start of the new things God is beginning.
• Gabriel’s sign to Mary and Mary’s response. Gabriel’s sign to Mary is Elizabeth’s pregnancy. The sign suggests that if a woman past childbearing age can become pregnant, Mary should not doubt that the God who created (“overshadow”) the universe can, with Mary’s cooperation, also bring about Jesus’ conception (“nothing will be impossible for God”). Mary’s response is better translated as: “Behold, [I am] a servant of the Lord,” which identifies Mary as “servant of YHWH” and connects her acceptance with Isaiah’s Servant songs (Is 49:3, Is 50:4, Is 50:10, Is 52:12). In Luke’s gospel, Mary’s response is a model of both faith (“let God do this”) and discipleship (“God’s servant”).

Summary and reflection

This week’s readings ask us to think about Jesus’ incarnation as history’s turning point in the fulfillment of God’s saving plan. The author of Samuel reveals God’s plan to create an everlasting house for David, through whom God will bring justice and peace. Paul praises God for God’s plan to save everyone through Jesus’ life, transformative death, and resurrection. Gabriel reveals God’s saving plan to Mary and invites her to participate with God in the new creation that begins with Jesus’ incarnation.

The Advent season readings require a telescope, binoculars, and a magnifying glass. A telescope lets us look back into the Hebrew scripture prophecies that promised a redeemer and the evangelists who described Jesus’ coming into human history. Binoculars let us look forward to the time when Jesus again breaks into human history at his glorious return. A magnifying glass lets us examine our discipleship now as we prepare to recall his historical incarnation and experience salvation’s mystery. We recall and celebrate the intersection of the past, the future, and the present at Jesus’ incarnation. How do we answer God’s personal invitation to be part of this new creation of justice and peace?

—Terence Sherlock

18 December 2022: Fourth Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 7:10-14	Ps 24:1-2, 3-4, 5-6	Rom 1:1-7	Mt 1:18-24
RCL: Is 7:10-16			RCL: Mt 1:18-25

Advent: God with-us, God saves

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on God’s continuing presence with us in new and unexpected ways.

First reading (Is 7:10-14)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative. The context of today’s reading is that Ahaz, the embattled king of Judah, needs to choose between joining an alliance of small states fighting against the superpower Assyria, or to make a separate treaty with Assyria.

In today’s pericope, God, through the prophet Isaiah, offers a sign to Ahaz: choose any sign you want, “deep as the netherworld, or high as the sky” to help Ahaz choose wisely. But Ahaz refuses God’s help (“I will not ask”), preferring to make his own choice. Exasperated (“weary”), God tells the Isaiah to give Ahab a sign through a pregnant woman: by the time she gives birth and weans her child, Ahaz’s political crisis will pass. God’s sign is the yet-to-be-born child’s name, Emmanu-el (Hebrew meaning “with-us [is] God”). The name is the sign that God will protect Ahaz’s kingdom from external political threats.

The Lectionary editors chose this reading because Matthew applies Isaiah’s prophecy to Jesus (Hebrew meaning “God saves”) at his birth, suggesting that in Jesus, God’s very presence (Emmanu-el) comes to save (Jesus) God’s people.

Second reading (Rom 1:1-7)

The second reading is from Paul’s letter to the Roman ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul introduces himself and the gospel he preaches. Paul is a “slave” because he is in service to Jesus’ lordship. He is “called” because he has a prophetic message to deliver. He is an “apostle” because he is sent with a specific mission. Paul preaches a gospel from God, good news first announced by the Hebrew prophets, “about [God’s] Son.” Paul’s gospel teaches that Jesus’ messiahship has both human and divine parts. First, Jesus fulfills the human messianic requirement (“according to the flesh”) by being “descended from David.” Second, Jesus fulfills the divine messianic requirement by being raised (“resurrection from the dead”) and inaugurating a messianic age of the Spirit (“according to the Spirit of holiness”). Paul then sounds his letter’s main theme: his mission to “bring about the obedience of faith” among gentiles. Following the standard letter format, Paul identifies “the beloved of God in Rome” as his letter’s recipients, and greets them with good wishes (“grace and peace”) and God’s blessings.

The Lectionary editors chose this reading to call attention to Jesus’ humanity (“descended from David)” and his divinity (“Son of God”), connecting the Hebrew prophet’s promise of God-with-us and Matthew’s incarnation story.

Gospel (Mt 1:18-24)

Matthew’s gospel is the story of Jesus’ birth. You might think, “Wait! It’s not Christmas yet! Why are we hearing the nativity story?” Matthew’s nativity story gives context about Joseph’s righteousness and compassion, Jesus’ identity and mission, and God’s saving work. After understanding these three viewpoints, we’re ready to celebrate God’s incarnation: God with-us.

• Joseph: balancing the Law and compassion. Joseph is “a righteous man” (that is, one faithful to Torah) who knows that the Law punishes adultery by death (Dt 22:23-27). But Joseph does not want to denounce his betrothed, Mary, publicly (“expose her to shame”). Instead, he compassionately decides to divorce her “quietly” (Dt 24:1), without giving a reason and without a public trial (Nm 5:11-31). Sooner or later, however, Mary’s pregnancy will expose her to public shame. In Joseph’s dream, God’s angel gives Joseph a way to preserve both his and Mary’s honor: complete his marriage to Mary and accept the child as his own (Mt 1:20).
• Jesus: a name foretold and fulfilled. Matthew first tells us that God’s angel instructs or foretells Joseph to name the child “Jesus.” “Jesus (or “Joshua”) is the English form of the Greek name Ἰησοῦς/Iēsoûs, from the Hebrew name יְהוֹשׁוּעַ/yehôshûa‛, meaning “God [YHWH] is salvation” or “God saves.” In naming Jesus, Joseph gives Jesus a son’s heredity rights, including royal Davidic descent. Matthew immediately follows Joseph’s dream with a fulfillment quotation (“to fulfill what the Lord said through the prophet”) about a child’s name given as a sign to Ahaz: Emmanu-el or “God with-us.” Matthew uses the parallel births and names to show continuity between biblical tradition and the events in Jesus’ life. Matthew purposely begins his gospel begins with “God with-us” (Mt 1:23) and concludes it with Jesus’ promise “I am with you always” (Mt 28:20).
• God: continuing to save but in new ways. The same faithful God continues God’s saving work with the people of God, but in new ways. God becomes newly present (Emmanu-el) to humans. First, the incarnation makes God present in human form and experiences among humans, removing the distance between creator and created. Second, the incarnation will result in a new covenant that establishes God’s continuing presence with humans though the Eucharist.

Summary and reflection

This week’s readings ask us to think about how we have prepared to celebrate Jesus’ historical birth, and our readiness for our personal encounter with him. God’s sign to Ahaz is God’s promise to be with the people. Paul reminds the Romans that the incarnate Christ is both human messiah and divine Son of God. Matthew shows how Jesus’ nativity fulfills God’s saving plan to be with God’s people through new and humanly unexpected actions.

Throughout Advent, the readings have prepared us to see how our discipleship links us to God’s work in history and our faithful acts and words now and in the future. The Christmas story tells us that God’s love brings God and the kingdom near to humans. Incarnation reminds us God has always been with us and continues to be with us. How will we encounter, experience, and remain-in-relationship with the One who tells and shows us how much God wants to be with us?

—Terence Sherlock

19 December 2021: Fourth Sunday of Advent C

Reading 1	Response	Reading 2	Gospel
Mi 5:1-4a	Ps 80:2-3, 15-16, 18-19	Heb 10:5-10	Lk 1:39-45
			RCL: Lk 1:39-45 [46-55]

Advent: prophecies and their fulfillments

Advent is the season of waiting and preparation: looking back to Jesus’ first coming in history, and looking forward to his second coming. The final Advent Sunday readings focus on prophecy and fulfillment.

First reading (Mi 5:1-4a)

The first reading is from the prophet Micah, who was active in Judah after the destruction of the northern kingdom (721 BC) and Sennacherib’s invasion of the southern kingdom (701 BC). In today’s pericope, Micah foretells that God will raise up a new “ruler” and “shepherd” from David’s line (“whose origin is from of old”) from “Bethlehem” (David’s home town) to rule Israel. God will send this leader as part of God’s restoration (“the rest of his kindred return”), and this king’s reign will be so glorious that its fame will reach all the world (“the ends of the earth”). This ruler symbolizes peace (“he shall be peace”) and will bring about harmony and wholeness (Hebrew: shalom). The Lectionary editors chose this reading because it foretells the coming of an anointed one (messiah) from Bethlehem who will shepherd God’s people with peace (shalom).

Second reading (Heb 10:5-10)

The second reading is from the letter to the Hebrews, a late first century sermon by an unknown author writing to the Roman ekklesia. The author draws parallels between the Jewish priesthood and Jesus’ priestly service. In today’s pericope, the Hebrews author quotes Psalm 40 to show how Jesus’ incarnation (“when Christ came into the world”) enables our salvation. First, the Hebrews author lists the sacrifices formerly offered in the Jerusalem temple: “sacrifices, offerings, holocausts, sin offerings.” He then notes, according to the psalm, that even when these sacrifices were offered perfectly (“according to the Law”), God would still rather have faithfulness or obedience to God’s will (“I come to do your will”). That is, sacrifice without complete faithfulness or obedience is an empty action. Then the Hebrews author links Jesus’ incarnation ( “a body you prepared for me”) with his self-giving sacrifice (“I come to do your will”). That is, through his incarnation, Jesus is able to follow God’s will perfectly, including his self-offering of his sacrificial life and death. Jesus’ perfect faithfulness (“the offering of the body of Jesus”) abolishes the need for all other sacrifices (“takes away the first [sacrifices]”) and enables our salvation (“to establish the second [our “consecration” and salvation]). The Lectionary editors chose this reading because it provides the reason for the incarnation: Jesus accomplishes the Father’s will through his transformative physical life and death.

Gospel (Lk 1:39-45)

Throughout Advent, Luke has presented the promise of Jesus’ return (First Sunday), and the Baptizer’s prophecy of the coming one (Second and Third Sundays). In today’s pericope, Luke connects Zechariah’s and Mary’s annunciations, continuing his theme of prophecy and fulfillment with Elizabeth and Mary.

• What has been foretold is fulfilled. Mary travels to Elizabeth because Gabriel has foretold that Elizabeth is pregnant (Lk 1:36); Elizabeth fulfills the angel’s sign when “the infant leaps in her womb” at Mary’s greeting. The Baptizer’s “leaping” also fulfills Gabriel’s prophecy to Zechariah that his son is “filled with the Spirit, even in his mother’s womb” (Lk 1:15).
• What is yet to come. Filled with the Spirit, Elizabeth reveals undisclosed information about Mary’s condition (she is pregnant, “the fruit of your womb”) and Jesus’ status (he is God’s son, “my Lord”). Elizabeth calls Mary “blessed,” that is, she foretells that God has chosen Mary to participate in God’s saving plan (“what was spoken to you by the Lord”). Elizabeth “blesses” Mary’s faith (“you who believed”) as a disciple. Luke, using the same word that introduces the beatitudes (Lk 6:20-22), foretells this blessing for Mary and for all future disciples who believe what the Lord speaks and promises.

Summary and reflection

These final Advent readings ask us to think about how we encounter prophecy and prophetic fulfillment in scripture and in our own lives. Micah foretells a coming shepherd from David’s line who will rule with peace. The Hebrews author explains how the psalmist’s prophecy about God’s preference for faithfulness over sacrifices is fulfilled in Jesus’ incarnation and faithful obedience. Luke shows how Gabriel’s prophecies are fulfilled in Elizabeth and Mary, who themselves foretell greater wonders to come.

God’s prophecy and fulfillment continues in our own day. Do we assume that the Hebrew prophets’ promises are fulfilled only in Jesus, or can we see that the prophets express God’s larger divine plan for all people? Do we hear the psalms address only ancient worries of dead poets, or do the psalms express our own longing for God’s presence, attention, and justice? Do we think that God no longer speaks or fulfills promises, or are we open to encountering God’s continuing words and actions that complete God’s saving plan in our lives and beyond? In preparing for Jesus’ coming, have we made God small to fit within our personal history, or can we let God be larger than all history to complete the work of salvation for all?

—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

22 December 2019: Fourth Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Is 7:10-14 RCL: Is 7: 10-16	Ps 24:1-2, 3-4, 5-6	Rom 1:1-7	Mt 1:18-24 RCL: Mt 1:18-25

Advent: awaiting the human and divine savior

 As Advent’s narratives and liturgies come to a close, the Lectionary encourages us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. This week’s readings tell us who Jesus is and what he will do for us.

The first reading is from the prophet Isaiah. Some historical context is helpful to understand this selection. Ahaz is the king of Judah (the southern Jewish kingdom). Israel, the northern Jewish kingdom, is in alliance with Syria against Judah; Israel and Syria are laying siege to Jerusalem. Through the prophet Isaiah, God offers to give Ahaz a sign that he and his southern kingdom will triumph. Ahaz declines Isaiah’s sign. Isaiah gives the sign anyway: a young woman (possibly Ahaz’ wife or Isaiah’s wife) will become pregnant and will bear a son, and his name will be Emmanuel, which means “God-with-us.” Isaiah’s sign means that the southern Davidic dynasty will continue through Ahaz’ son and that God is with God’s people (“God-with-us”). The Lectionary editors chose this reading because Matthew applies Isaiah’s prophecy to Jesus’ birth in today’s gospel. Isaiah’s human sign (“bearing a son”) becomes in Jesus’ birth God’s incarnate presence (“God-with-us”).

The second reading is from the opening of Paul’s letter to the believing community in Rome. Unlike the other communities to whom Paul writes, the Rome ekklesia wasn’t founded by Paul. He writes this letter from Greece, planning to stop in Rome on his way to evangelize Spain. He begins by introducing himself and sketches out his gospel. Paul describes Jesus’ messiahship in two parts. First, Jesus fulfills the human messianic requirement of having David as an ancestor (“according to the flesh”). Second, Jesus fulfills the divine messianic requirement by being raised (“resurrection from the dead”) and inaugurating a new messianic age of the Spirit (“according to the Spirit of holiness”). The Lectionary editors chose this reading to call attention to Jesus’ humanity (“descended from David)” and his divinity (“Son of God”), connecting to both the first reading and the gospel.

Matthew’s gospel is Joseph’s story of Jesus’ birth. Matthew’s narrative describes Joseph’s social and scriptural encounters on his way to understanding who Jesus is.

• Social. Following Jewish tradition, Joseph entered into an arranged marriage with Mary. Family elders arranged marriages, with the partners betrothed as young teenagers. Betrothal lasted from a year to several years, concluding with the “coming together.” At this marriage ceremony, the groom escorted the bride from her father’s home to his home, and wife and husband consummated their marriage. Mary’s pregnancy during betrothal left Joseph with difficult choices: either strict Torah law (stoning), or the simpler writ of divorce, allowing Mary to marry someone else.

• Scripture. An angel appearing in a dream is a well-known Hebrew scripture motif. The angel assures Joseph that Mary is trustworthy. To reassure Joseph, the angel reveals Jesus’ identity and mission. The name Jesus (Y’shua or Joshua) means “God saves.” Jesus’ will save his people from their sins, meaning Jesus is not a political or military leader, but a spiritual savior. The angel concludes the birth announcement with a fulfillment quotation. Matthew uses this formula to show continuity between Hebrew biblical tradition and the events in Jesus’ life. Joseph awakes and does what God’s messenger has asked: he takes Mary into his home and names the child Jesus.

The Advent Lectionary readings have led the believing community through prophets’ visions and pronouncements, Paul’s and James’ interpretations, and finally Matthew’s stories of Jesus’ life, words, and actions. On Advent’s last Sunday, Joseph emerges as a pivotal figure. Like us, Joseph moves from confusion, to trust, and finally to enlightenment about who Jesus is. Does our confusion about God’s plan stop us from doing what we know is right? Do we trust that God will show us what we must do? Do we recognize God’s presence in those we encounter?

—Terence Sherlock

23 December 2018: Fourth Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Mi 5:1-4a	Ps 80:2-3, 15-16, 18-19	Heb 10:5-10	Lk 1:39-45 RCL: Lk 1:39-45 [46-55]

The fulfillment of all things

 On the fourth and final Advent Sunday, the prophecy-and-fulfillment readings prepare the believing community to greet God-made-flesh.

The first reading is from the prophet Micah. Like Zephaniah last week, Micah has only one reading in the Lectionary cycle. Micah foretells that God will bring salvation through a messiah, or “anointed one,” from David’s line. Bethlehem-Ephrathah is David’s home town and the promised birthplace of the messiah. Micah’s writings capture the hope of a restored Davidic monarchy after the Babylonian exile. Christians hear Micah’s prophecy fulfilled in Jesus’ coming.

The second reading is from the Letter to the Hebrews. Using Hebrew scripture’s Psalm 40 as prophecy, the author explains how Christ “came into the world” to offer himself (“a body you prepared for me”) as a transformative sacrifice. That is, Jesus’ incarnation was necessary to accomplish salvation: Jesus’ human body is the vehicle through which he expressed perfect obedience to the Father’s will. Jesus fulfilled the psalm’s promises through his incarnation.

Luke’s gospel tells the story of Mary’s visit to Elizabeth, in which many promises are fulfilled, and new prophecies are spoken. This passage is filled with Semitisms that imitate the sound and rhythm of Hebrew scripture.

• Leaping for joy. John the Baptist “leaping” in Elizabeth’s womb fulfills the angel’s promise to Zechariah that his son “will be filled with the Spirit, even in his mother’s womb” (Lk 1 15). That is, the Spirit inspires John to recognize Jesus as the messiah.

• Mary, Jesus, and disciples. Just as the Spirit fills and inspires John, the Spirit also fills and inspires Elizabeth.

• • Elizabeth says Mary is “blessed.” Elizabeth uses the same “blessed” word that Hebrew scripture uses to describe the Jewish heroines Jael (Judg 5:24) and Judith (Jud 13:18). Like Mary, Jael and Judith were commissioned by God to help Israel. Elizabeth foretells Mary’s special role in God’s saving plan.

• • Elizabeth reveals that Mary is pregnant with God’s son (“the mother of my Lord”), fulfilling Gabriel’s promise to Mary in Lk 1:32.

• • Elizabeth “blesses” Mary’s faith (“you who believed”) as a disciple. Luke, using the same word that introduces the beatitudes (Lk 6:20-22), foretells this blessing for Mary and for all future disciples who believe what the Lord speaks.

Like Advent itself, today’s readings look back to the prophecies and promises of a messiah and look forward to Jesus’ coming in history. John’s words of preparation and metanoia (change of mind/heart) continue to echo throughout the liturgical year. Our discipleship work of turning away from self and turning towards God is never complete. In the final days of Advent, the readings remind us of what God has fulfilled and what remains to be done. What is the Spirit inspiring us to recognize? What is our prophetic mission? What blessings fulfill our future?

—Terence Sherlock

24 December 2017: Fourth Sunday of Advent

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

Advent: God’s promises are fulfilled

 As our Advent waiting and preparation comes to a close, the Lectionary presents RCIA participants and the believing community with the culmination of the mystery of God-with-us.

In the first reading, the book of Samuel records David’s wish to build God a permanent temple (house). God answers David through the prophet Nathan: God pledges to build David a house (a lineage) that last forever. Christians hear in God’s promise that, from David’s house, an anointed one (messiah) will come to lead and to protect God’s people. Jesus, born with Mary’s active participation, fulfills this prophecy.

In the second reading, Paul tells the Roman ekklesia that God’s mystery, “kept secret for long ages,” is revealed in Jesus’ coming. In Jesus, all Hebrew scripture prophecies attain their full meanings. Gabriel’s words to Mary begin to reveal these hidden meanings.

In Luke’s annunciation narrative, Gabriel presents God’s invitation to Mary. She responds in three parts:

• Mary’s reaction. Gabriel greets Mary as “God’s favored one.” Luke says the greeting “perplexes” or “greatly confuses” Mary, and then that she “thinks carefully about its implications.” Mary does not passively receive Gabriel’s greeting. She carefully considers what being “God’s favored one” might mean for her.

• Mary’s question. Mary asks Gabriel: how will this happen? Luke’s Greek Christian community is expecting a Greek mythological divine/human impregnation story, but instead, Gabriel answers Mary using Hebrew scriptural allusions:

• • First, “the holy Spirit will-come-to you.” In Genesis, God’s creative spirit “hovers over” the unformed world (Gn 1:2). Luke uses the same Greek verb to describe the Spirit’s coming both to Mary in today’s reading (v 35) and to the apostles at Pentecost (Ac 1: 8). Luke connects the Spirit’s action at Jesus’ conception with the Spirit’s action at the ekklesia‘s (believing community’s or church’s) beginnings.

• • Next, “God’s-presence-will-shadow you.” The Greek verb ἐπισκιάζω (eh-pee-skee-AHd-zoh) means “to cover” or “to shadow.” Hebrew scripture uses this word to indicate God’s presence at Sinai (Ex 19:9) and especially in the Tent of Meeting (Ex 40:34). Luke uses the same word (v 35) to show Mary as a new Ark of the Covenant, the place where God’s glory resides. Luke connects God’s presence at Jesus’ conception with God’s covenant and protection throughout history.

• Mary’s answer. Mary’s first statement acknowledges her relationship to God doesn’t require that God offer her a choice. But God invites Mary to participate in human salvation. Mary’s “yes” is a model for Christian discipleship: I give up my plans and myself to do whatever God requires.

For this final Advent Sunday, the readings ask RCIA participants and the believing community to consider how God fulfills the promise of salvation. God promises David that his house will last forever. Paul explains to the Romans that we understand God’s promises only through Jesus’ coming. Luke shows us how God’s promises are fulfilled only through human cooperation. The annunciation is neither history or myth. Luke presents a theological conversation between Mary and Gabriel, revealing that Jesus is God and savior, incarnated into our human experience in a unique and extraordinary way, with the cooperation of someone just like us. Jesus invites us to discipleship. Like Mary, we can choose to cooperate in God’s saving plans.

—Terence Sherlock

18 December 2016: Fourth Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Is 7:10-14	Ps 24:1-2, 3-4, 5-6	Rom 1:1-7	Mt 1:18-24

 

Advent: becoming present to incarnation mystery

As our Advent waiting and preparation for the Lord’s coming at Christmas comes to a close, the Lectionary presents RCIA participants and the believing community with the mystery of God-with-us.

In the first reading Isaiah tells the embattled king Ahaz to ask God for a reassuring sign. Ahaz refuses to ask for a sign, but God provides one: Ahaz’s young wife will have a son (indicating Ahaz’s line will continue) and that this son (the future king Hezekiah) will represent God’s presence to Ahaz’s subjects. Christians understood Isaiah’s prophecy about a miraculous birth and God-with-us as referring to the incarnation.

In the second reading from the beginning of his letter to the Romans, Paul describes Jesus’ human and divine origins. First, “according to the flesh,” Jesus was descended from David and therefore the messiah. Then, “according to the spirit of holiness”–another way of saying “the Holy Spirit”–Jesus was also the Son of God. The Lectionary editors chose this reading to introduce today’s gospel.

In the gospel, Mathew describes the circumstances surrounding Jesus’ birth. To see the tensions in Matthew’s story, we need to understand social customs of the times:

• Jewish marriage customs. First-century Jewish marriage had two phases:
  • Betrothal: During this period, the bride remained with her family while the bride’s and groom’s parents arranged and negotiated the marriage. On agreement, both families’ patriarchs publicly announced the marriage. The bride continued to live in her father’s house for up to a year.
  • Coming-together: In the second phase, the groom took the bride from her father’s house and brought her to his house. The groom’s removal of the bride from her family completed the marriage process.

During the betrothal phase, a bride who had sex with a man other than the groom was considered an adulteress. To dissolve a Jewish marriage, the groom applied to the synagogue leaders for a writ of divorce. The groom could also have the adulterous bride punished under Mosaic law by stoning. Roman law, however, forbade Jewish capital punishment; instead it required a public trial to grant a divorce.

• The angel’s message. Appearing in Joseph’s dream, the angel confirms that Mary is pregnant not by another man, but through God’s action. The angel tells Joseph to do two things: First, Joseph should complete their marriage by taking Mary “into his home.” Second, Joseph should claim the child as his son “by naming him Jesus.” This act gives Jesus all Joseph’s heredity rights, including his royal descent from David.

As we come to the end of our Advent waiting, the readings ask RCIA participants and the whole believing community to consider the mysteries of Jesus’ birth. For Isaiah, Ahaz’s son represented hope and presence. For Paul, Jesus is both David’s human son and God’s own son. For Matthew, God’s inbreaking disrupted Mary’s and Joseph’s simple lives, creating social tension (a betrothal pregnancy) and possible danger (Mosaic law’s punishment). The incarnation mystery makes God present to humans (God-with-us, Emmanuel) in new ways. God is fully human in Jesus who was born, lived, taught, healed, fed, forgave, died, and rose. The incarnation mystery also initiates God’s continuing presence with humans though sacramental forms and encounters. God is fully present with us. Are we fully present to this mystery?

—Terence Sherlock

20 December 2015: Fourth Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Mi 5:1-4a	Ps 80:2-3, 15-16, 18-19	Heb 10:5-10	Lk 1:39-45

 

Advent: a sense of harmony and wholeness

On this final Advent Sunday, the readings ask the RCIA participants and the entire believing community to prepare to greet the coming king and his kingdom.

In the first reading, the prophet Micah foretells that God will bring salvation through “a ruler… whose origin is from ancient times.” This anointed ruler or messiah (a Hebrew word meaning “anointed”) will be in David’s line. Bethlehem is David’s hometown. Micah says that this ruler “shall be peace (Hebrew: shalom).” Shalom is usually translated as “peace,” but it also carries the ideas of “harmony” and “wholeness.” When Micah says the ruler shall be shalom, he means the messiah both symbolizes shalom (“peace”) and also will bring about shalom (“harmony and wholeness”).

In the second reading, the Letter to the Hebrews’ author reflects on Psalm 40. The psalmist says that God prefers conversion (“I come to do your will”), not simply a prescribed offering or sacrifice. The Hebrews’ author imagines Jesus quoting this psalm–“a body you prepared for me”–at the moment of Jesus’ incarnation. Jesus, in obedience to God’s will, offered his own body in sacrifice. Jesus’ perfect obedience results in a single sacrifice (“once”) that redeems and transforms everyone (“for all”).

In Luke’s gospel, Mary has just heard and accepted God’s Word (Lk 1:28-38); she then travels to visit Elizabeth. Luke identifies two important revelations at this meeting:

• First proclamation of the good news of the Word: When Elizabeth hears Mary’s greeting (ἀσπάζομαι, literally “embrace”), Elizabeth’s baby leaps (σκιρτάω, literally “jumps for joy”) in her womb. Luke connects Mary’s greeting with the Good News she carries. Filled with God’s Word, Mary is the first disciple. Mary fulfills a disciple’s duty–she shares the good news with others. John the Baptizer, still in utero, begins his role of alerting people to the messiah’s presence.

• Blessed are you: Under the Spirit’s influence, Elizabeth calls Mary “blessed” twice. First, Mary’s yes to God’s plan (Lk 1:38) means she will bear the savior (“the mother of my Lord”). Second, Mary’s faith (“blessed are you who believed”) makes the incarnation possible; she is the key to the incarnation mystery.

Despite the hectic run-up to Christmas, Advent’s end–this time of watching, preparing, rejoicing, and conversion–should leave RCIA participants and all of us with a sense of shalom. The coming king, the one who comes to do the Father’s will, restores wholeness to a broken world. Mary and the Baptizer greet us with the news that the Good News is already among us; we who believe are already blessed. Advent opens to Christmas present: what makes us jump for joy?

–Terence Sherlock