25 December 2021: Christmas / mass during the day 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 during the day. You can find the other Christmas readings on this blog.

Reading 1	Response	Reading 2	Gospel
Is 52:7-10	Ps 98:1, 2-3,3-4,5-6	Heb 1:1-6	Jn 1:1-18
		RCL: Heb 1:1-4 (5-12)	RCL: Jn 1:1-5, 9-14

Christmas: Jesus becomes human to reveal God to humans

On the feast of Christmas, the believing community celebrates with joy and hope: our joy at the inbreaking of God in history through the coming of Jesus in his incarnation, and our hope of salvation. The readings focus on the promise and meaning of Jesus’ incarnation.

First reading (Is 52:7-10)

The first reading is from Isaiah, specifically Second Isaiah, a prophet during the Babylonian exile. In today’s pericope, the prophet, writing at the exile’s end, announces the people’s return to Zion, led by God (“Your God reigns”). A messenger runs ahead of the returning exiles, announcing the “good news” of their impending return. The Hebrew verb translated here as “to bear good news” is the basis of the Greek word “to evangelize,” the Anglo-Saxon word gōd spel (= “good news”), and the Modern English word gospel. Christians hear this “good news” as the proclamation of God’s kingdom, fulfilled by Jesus’ incarnation, teachings, and transformative death, which brings salvation. The Lectionary editors chose this reading because it announces the salvation initiated by Jesus’ coming.

Second reading (Heb 1:1-6)

The second reading is from the letter to the Hebrews, a late first century sermon by an unknown author writing to the Roman ekklesia. In today’s pericope, from the beginning of the sermon, the author recalls how in the “past” God spoke and revealed the Godself through the Hebrew prophets: through many prophets (“partial”) and in many messages (“various”). Now, as the author awaits the parousia (“these last days”), God reveals the Godself through the preexistent Son (“through whom God created the universe”), who is the image (“imprint”) and reflection (“refulgence”) of God’s glory. The author introduces his two themes: Christ’s self-offering results in salvation (“purification from sins”) and Christ’s exaltation (“seated at the right hand” of God). The pericope closes with Christ’s superiority over the angels, who are messengers and mediators between God and humans. Christ, as glorified Son (“you are my son;” “he shall be a son to me”), is higher than angels; his revelation of God is superior to the prophets’ words and angels’ messages. The Lectionary editors chose this reading because it articulates God’s fragmentary self-revelation in the created world and through prophets and angels. Only through Jesus’ incarnation, life, and transformative death is God fully revealed to us.

Gospel (Jn 1:1-18)

John’s gospel prologue (Jn 1:1-18) articulates the incarnation’s mystery: why God became human in Jesus. The prologue, a first-century Christian poem or hymn, explores many aspects of the mystery. This reflection considers three: the Word’s relationship with the Father, the Word’s coming into history and the human world, and the Word’s message and ministry.

• The Word in the Father becomes the world’s life and light. John purposely begins his good news with “in the beginning” to echo Hebrew scripture’s creation story. The Word was in relationship “with God” before creation, God speaks the universe (“all things”) into being through the Word. Through creation and the Word’s coming into history, God’s “life” and “light” entered the world and continue into the present day.
• The Word becomes human. John says the Word became “enfleshed” and “pitched his tent” among humans. The preexistent Word chose to be born into human history and into human society with all its human shortcomings and limitations. The incarnate Word, who knows God intimately, can now begin to speak and to reveal God (“truth”) in daily human life.
• The Word is the revealer and revelation of God. The incarnate Word comes to speak about or to reveal God’s intent: salvation for those who believe. The Word reveals “grace in place of grace,” or the gift of direct truth about God “in place of” the gift of the Law, which could only point to God indirectly. That is, the Hebrew prophets had not experienced God directly, unlike the revealing Word, who has been in relationship with God before creation. The now-human Word reveals God perfectly, because the Word’s human life, teaching, transformative death and resurrection are the revelation of God’s life, light, and salvation.

Summary and reflection

The Christmas readings, and all Christmas season readings, ask us what the incarnation reveals about human and divine natures. The Word’s incarnation is a mystery not because we can’t understand it, but because no matter how much we think about and study it, incarnation always reveals more about God and us. Isaiah proclaims the good news of salvation for all, to the ends of the earth. The Hebrews’ author describes how God spoke through the prophets, and was revealed in a fragmentary way; now God speaks and acts directly through the Son’s self-offering, which brings salvation. John’s prologue mediates on the incarnation’s mystery and purpose: to reveal God to humans and to be a living revelation of God acting in the world.

The incarnation not only reveals God to humans, but also reveals us to ourselves. Will we see redemption’s good news now present before our eyes, or will be continue to be blinded by bad news? Will we find peace in Jesus’ self-offering, or will be continue to look for our own glory in the world? This Christmas, will we reflect on the deep mystery of the Word’s incarnation, or will we continue to accept the world’s shallow wisdom?

—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

28 March 2021: Palm Sunday of the Lord’s Passion B

Processional	Reading 1	Response	Reading 2	Gospel
Mk 11:1-10 or Jn 12:12-16	Is 50:4-7	Ps 22:8-9, 17-18, 19-20, 23-24	Phil 2:6-11	Mk 14:1–15:47 or Mk 15:1-39
RCL: Mk 11:1-11				RCL: Mk 14:1–15:47

Entering Jerusalem; entering Holy Week

As we enter Holy Week and the Triduum celebration, the Palm Sunday readings introduce ideas and motifs that carry through this week’s liturgies. We see Jesus in triumph, celebrating an intimate meal with friends, betrayed, and suffering a saving and transformative death. Today’s readings invite us to explore Holy Week’s contrasts and contradictions.

The processional reading, from either Mark or John, shows Jesus triumphantly entering Jerusalem. Mark’s story emphasizes Jesus’ messianic identity through Hebrew scripture prophetic references: the colt, palm branches, the crowd’s acclamation (“Hosanna” is Hebrew for “Save! Now!). John’s story expresses the conflict between the crowd’s expectation of a political messiah (“the king of Israel”) and Jesus’ reality of a servant messiah (“your king comes, seated on a young donkey.”) The Lectionary editors chose these readings to set the themes and context for the coming Holy Week liturgies.

The first reading from Isaiah is from his third Servant song. In today’s pericope, the prophet, having received God’s revelation (“he opens my ear that I may hear”), announces God’s words, even if his hearers resist and reject the message (“I have not turned back”). The prophet, speaking for God, does not feel shame despite his public humiliation (“I am not disgraced”). This passage is a proof-text of the prophet as a “suffering servant.” Christians interpret Isaiah’s writing as foretelling Jesus’ passion (“those who beat me,” “blows and spitting”) and his ultimate vindication (“the Lord GOD is my help”). The Lectionary editors chose this reading because of its connections to Mark’s passion narrative.

The second reading from Paul’s letter to the Philippi ekklesia quotes an ancient liturgical song about the meaning of Jesus’ life and self-gift. The hymn describes what Jesus accomplished, how he accomplished it, and how God responded, creating Jesus’ ultimate lordship. The hymn has two parts. The first part describes Jesus’ choice to give up Godhood (“something to be grasped”) and to incarnate as a human (“empty himself”), humbling himself in obedience to God’s saving mission: a transformative death (“death on a cross”). The second part describes God’s response to Jesus’ act: God raises Jesus (“exalted him”) and glorifies him (“bestows on him a name above all names”), which is that Jesus the messiah (“Christ”) is Lord (“God”). The Lectionary editors chose this reading because it summarizes Jesus’ humility in his saving act, which Mark’s passion fully describes.

Mark’s gospel is the passion narrative, in either its full or short form. At its center, Mark’s passion combines two early passion stories with two different theologies:

• Understanding from scripture. This first and older passion story uses words and images from the psalms and prophets to explain how Jesus, God’s righteous, innocent servant, could have suffered crucifixion. When we hear about dividing garments (Ps 22:18), the two crucified revolutionaries (Is 53:12), and Jesus’ crying out (Ps 22:1), we learn Mark’s theology of Jesus’ death foretold in Hebrew scripture. (See today’s first reading, which provides many of Mark’s scripture references.)
• Overcoming powers of evil. The second and later passion tradition interprets Jesus’ death as a conflict between the powers of light and darkness. When we hear Jesus ironically condemned and mocked as “King of the Jews” (Mk 15:2), darkness over the world (Mk 15:33), the Temple’s curtain being torn (Mk 15:38), and the gentile centurion’s confession (15:39), we learn Mark’s theology of Jesus’ transformative death that leads to his exaltation and triumph over the powers. (See today’s second reading, which also uses this motif.)

Palm Sunday begins the celebrations of the liturgical year’s most important feasts. The passion narrative, the story of our salvation, is rich and deep, and deserves a full and careful hearing. The processional reading sets the stage, while Isaiah and Paul’s letter give context to Mark’s gospel. Where do we see ourselves in Mark’s passion story? Do the prophets and psalms words come together for us to give meaning to Jesus’ self-gift? Do the events and actions of others move us to see the truth in the centurion’s comment? Or is Golgotha just another soundbite in our busy, passer-by lives?

—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

29 November 2020: First Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
Is 63:16b-17, 19b; 64:2-7 RCL: Is 64:1-9	Ps 80:2-3, 15-16, 18-19	1 Cor 1:3-9	Mk 13:33-37 RCL: Mk 13:24-37

Advent: Jesus’ past, present, and future coming

Happy new year! This Sunday starts a new liturgical year and a new season. The Sunday gospel readings change from Matthew to Mark; the season’s color is Advent’s purple. Advent’s readings look back to God’s promises and look forward to their fulfillment. This week’s readings ask us to think about how and where we look for Jesus.

The first reading is from the prophet Isaiah, specifically Third Isaiah, who spoke to the exiles returning from Babylon. The pericope is a psalm of lament by the returned exiles, who found the Temple burned and the city in ruins. The exiles recall God’s protection during the wilderness wanderings (“you wrought awesome deeds”), and beg the Lord to come again to help (“rend the heavens and come down”). The people recognize their failings (“we are sinful”), but, in a striking image of God as a potter forming Adam out of the earth (“we are the clay”), they call on God as Father and Creator to restore the city and the people (“you are our father,” “we are the work of your hands”). The Lectionary editors chose this reading because it completes the apocalyptic themes of the last few weeks, and sets Advent’s coming/waiting themes.

The second reading is from Paul’s letter to the Corinth ekklesia. In today’s pericope, Paul greets the believing community (“grace to you and peace”) and thanks God for the variety of charisms already present among them (“the grace bestowed on you”). Paul then sets these charismatic gifts in an eschatological context (“as you await Christ’s revelation”). Despite their present knowledge (“all discourse and all knowledge”), the Corinthians still await Jesus’ parousia. That is, although they now experience charismatic gifts, the Corinthians’ real goal is “fellowship with the Son.” During this time of waiting, God remains faithful and sustains the ekklesia in faith. The Lectionary editors chose this reading because of its Advent theme of “waiting.”

In Mark’s gospel, Jesus stresses the need for watchfulness, emphasized by his parable of the doorkeeper.

• The parable and its meaning. The doorkeeper parable is part of Mark’s eschatological discourse (Mk 13). The master tells his doorkeeper and other household slaves to continue their work in his absence; he will judge their work when he returns. Because no one knows when the master will return, all must remain faithful, awake, and watchful. In the ancient world, night travel was difficult and dangerous; the parable’s surprise is that the master may return unexpectedly at night or in the early morning. Jesus warns his disciples to be on the watch for the coming end-time.
• The parable’s meaning in Advent. In choosing this parable, the Lectionary editors carry Ordinary time’s eschatological theme into a new season and year. In Advent, Jesus’ warnings to “Be alert! Watch!” now call the believing community to prepare for his historical incarnation at Christmas, rather than his future parousia.

During Advent, the readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah prays with the returning exiles for God to come again. Paul teaches the Corinthians that as they await Jesus’ parousia, God remains present with them. Jesus warns his disciples to watch and to look for him. Even in Jesus’ physical absence he remains present to us. Do we look for Jesus only as a Christmas memory, or do we find him now in Christmas preparations? Do we look for Jesus only in the Eucharistic presence, or do we find his continuing presence in every human encounter? Do we look for Jesus only as a future promise, or do we find him daily in family and work?

—Terence Sherlock

2 February 2020: Feast of the Presentation of the Lord

Reading 1	Response	Reading 2	Gospel
Mal 3:1-4	Ps 24:7, 8, 9, 10	Heb 2:14-18	Lk 2:22-40 or Lk 2:22-32

God appears in the Temple: sign, fulfillment, contradiction

 This week, the Feast of the Presentation interrupts Ordinary time’s continuous readings. The Presentation is the final celebration of the gospel incarnation cycle. The Lectionary readings ask us to consider Jesus in multiple contexts and as a sign of contradiction.

The first reading is from the prophet Malachi, a Hebrew word meaning “my messenger.” Malachi tells the post-exile Jews that God will send a messenger who will “prepare the way before me.” God will come to the Temple (“the Lord whom you seek”) and proclaim a covenant. Christian hearers understand that the Baptizer fulfills the prophecy of the messenger; and that Jesus’ incarnation fulfills the promise that God, in the person of Jesus, will come to the Temple. The Lectionary editors chose this reading for its prophecy of God coming to the Temple (fulfilled by Jesus in today’s gospel).

The second reading is from the Letter to the Hebrews. An unknown Greek author wrote this letter (more accurately, a sermon) between 75 and 90 AD to the Rome ekklesia. Today’s passage emphasizes that through his incarnation, Jesus shares “blood and flesh” with us. As God-made-human, Jesus is able, through his transformative and redemptive death, both to “destroy the one who has the power of death” and to “free those … subject to slavery.” Jesus’ incarnation makes him “like humans in every way,” the ideal mediator (“high-priest”) between humans and God. Through his incarnation, Jesus is able to understand testing and suffering, and is able to help. The Lectionary editors chose this reading because it shows how the incarnation brings salvation, echoing Simeon’s prayer in today’s gospel.

Luke’s gospel tells the story of Jesus’ coming to the Temple. Luke’ presentation story reveals Jesus in his religious, social, and saving contexts.

• Devout Jew. Jesus’ parents devoutly and faithfully follow the Torah. Luke describes two different Torah observances. The first is Mary’s purification. After childbirth a woman was ritually unclean until she was purified according to Mosaic law (Lv 12:1-4). The second is Jesus’ presentation or redemption of a first-born male child. This “redemption” was a five-shekel offering for the Temple priests specified in the Law (Nm 15:18f). Luke shows that Mary, Joseph, and Jesus fulfill all the law requires.

• One of the poor. The Torah specifies that the usual purification burnt offering is a lamb (Lv 12:6), but if the woman cannot afford a lamb, she may substitute a turtledove or pigeon as the burnt offering. Mary’s purification offering is two turtledoves, indicating the family’s poverty. Luke shows that Mary, Joseph, and Jesus are among the poor of the land, the ‘anawim (“the Lord’s poor”).

• Savior of all. Thought to be an early Christian liturgical psalm, Simeon’s prayer praises God for Jesus’ incarnation and saving act for all. Jesus’ name means “Yahweh (God) saves.” Simeon’s prayer echoes Jesus’ name when he says he has “seen God’s salvation.” Simeon prophesizes that Jesus will be “light of revelation to the gentiles” and the “glory of your people Israel.” Both phrases point back to Isaiah’s Servant of the Lord poems (Is 42:6, Is 49:6, Is 46:13). Luke shows that Jesus is salvation for all people.

This week’s readings, like Christmas season readings, invite us to examine the revelations about Jesus’ human and divine natures. Malachi’s prophecy promises God will come to the Temple. The Hebrews’ author connects Jesus’ incarnation with his mighty act of redemption. Luke shows how Jesus comes at a specific time and place in history to accomplish salvation for all people for all time. Simeon cautions that every prophetic word is a sign of contradiction. Accepting a prophetic word requires faith; faith in a prophetic word determines a person’s rise or fall. As prophets, what word do we speak? As disciples, whose prophetic word do we believe? As believers, what are we awaiting?

—Terence Sherlock

25 December 2019: Christmas: mass during the day

Reading 1	Response	Reading 2	Gospel
Is 52:7-10	Ps 98:1, 2-3, 3-4, 5-6	Heb 1:1-6 RCL: Heb 1:1-4 (5-12)	Jn 1:1-18 or Jn 1:1-5, 9-14 RCL: Jn 1:1-5, 9-14

Lectionary note: Christmas readings
The Lectionary presents four different sets of readings for Christmas: the Christmas Vigil mass, Midnight mass, Christmas mass at dawn, and mass during Christmas day. This commentary uses the readings for Christmas mass during the day. You can find the other Christmas readings elsewhere on this blog.

 

Christmas: God in the flesh

 On the feast of Christmas, the believing community celebrates the incarnation, and the readings invite us to reflect on the mystery of God becoming human.

The first reading is from Isaiah, specifically Second Isaiah, a prophet during the Babylonian exile. Writing at the exile’s end, Isaiah announces the people’s return to Zion, led by God (“Your God reigns”). A messenger runs ahead of the returning exiles announcing the good news of their impending return. Christians hear this as the proclamation of God’s kingdom, fulfilled by Jesus’ incarnation, teachings, and transformative death, which brings salvation. The Lectionary editors chose this reading because it announces the new creation initiated by Jesus’ coming.

The second reading is from the beginning of the anonymous Letter to the Hebrews. Throughout this sermon, speech reveals who God is. God communicates first abstractly through creation; then later, incompletely through “the prophets;” and finally, in fullness through “the Son.” The Son, the exact representation (“imprint”) of God’s being, achieved his saving mission (“purification of sins”) and now reigns with God. The Lectionary editors chose this reading because it articulates God’s fragmentary self-revelation in creation and through the prophets. Only in Jesus’ incarnation, life, and transformative death is God fully revealed to us.

John’s gospel prologue articulates the incarnation’s mystery: why God became human in Jesus. The prologue, a poem or hymn, explores many aspects of the mystery; this reflection considers three: the Word’s identity, the Word’s appearance in the human world, and what the Word says to us.

• The Word. John begins by saying that the Word existed in relationship with God before creation (“the beginning”). Before the beginning, in the intimacy of God, a Word is spoken. A word exists to say something: the Word reveals God.

• The Word made flesh. In this section of the hymn, the Word is enfleshed and lives among humans. The preexistent and intimate Word now communicates and reveals God to humans in the mundane intimacies of daily human life.

• The Word’s revelation. The hymn summarizes what Jesus reveals in John’s gospel, and what we believe. The Word spoke all creation into existence. Jesus is God-made-human. Jesus shares fully in God’s divinity and at the same time is fully human. All those who believe in the Word can become children of God. In and through Jesus, God’s earlier gift of the Law and the prophets is perfected and completed. Jesus is the unique, once-and-for-all revelation of God’s love and care in our human story.

The Christmas readings, and all Christmas season readings, ask us what the incarnation reveals about human and divine natures. The Word’s incarnation is a mystery not because we can’t understand it, but because no matter how much we think about and study it, incarnation always reveals more about God and us. At Christmas God speaks intimate and unbounded love into the world to save us. In the silent night, what Word do we hear? In the bells of Christmas day, what peace do we find or seek? In the bleak midwinter, what good news do we bring to others?

—Terence Sherlock

25 December 2018: Christmas: Mass at dawn

Reading 1	Response	Reading 2	Gospel
Is 62: 11-12 RCL: Is 62: 6-12	Ps 97: 1, 6, 11-12	Ti 3: 4-7	Lk 2: 15-20

Liturgical note: Christmas readings
The Lectionary presents four different sets of readings for Christmas: the Christmas Vigil mass, Midnight mass, Christmas mass at dawn, and mass during Christmas day. This commentary uses the readings for the Christmas mass at dawn. You can find the other Christmas readings on this blog.

 

Incarnation: the message and the sign

 On the feast of Christmas, the believing community celebrates the incarnation, and the readings invite us to reflect on the meaning of the mystery.

The first reading from the prophet Isaiah proclaims “your savior has come!” For Jewish hearers, this passage recalls how God’s mighty acts delivered the exiles for Babylon. For Christians, this passage foretells Jesus’ incarnation and his redemptive death and resurrection.

The second reading is from the letter to Titus. The author identifies the incarnation (“the kind and generous love of God”) as the starting point of redemption. Through baptism (“the bath of regeneration”), we receive the gifts of grace (“mercy”) and divine adoption (“heirs of eternal life”).

The gospel completes Luke’s nativity story, begun at Midnight Mass: the shepherds, having heard the angel’s message about the messiah’s birth, travel to Bethlehem to see the angel’s sign revealed in Jesus.

• The message and sign. Luke’s angel announces to shepherds in the fields that the “messiah and Lord” is born (Lk 2:11). Luke contrasts God’s glorious messenger with the working shepherds, who are anawim (“the Lord’s poor”). The shepherds “go in haste” to Bethlehem because the angel also gave them a sign (Lk 2:12): “a swaddled child lying in a manger.” To poor shepherds, a newborn was a common sight, but a newborn in a feeding trough was unusual. Only poor and displaced parents would need such a makeshift crib.

• The sign’s fulfillment and impact. In Bethlehem the shepherds find the child “lying in the manger,” fulfilling the angel’s sign. The shepherd’s encounter with the also-poor Sign (the newborn in a feeding trough) compels them to tell everyone the angel’s message and the sign they had seen. Luke emphasizes that Jesus’ incarnation is a public and cosmic event.

Luke draws strong opposing images of Jesus’ birth. He places the Roman empire’s absolute power against the occupied people who are powerless to object to the census. He contrasts the angel’s and heavenly host’s glory with Mary and Joseph’s indigence and the shepherds’ poverty.

The Christmas mystery we celebrate is not how God became human, but why God would want to take on the weaknesses of a created human at all. Luke’s message is that God’s love and fidelity is worked out in human events, even when appearances seem to deny God’s very presence. Like Mary, the believing community must “turn over these words and events in our hearts” repeatedly to understand what incarnation really means. Do we hear and see God’s mighty act? Do we celebrate the message and mystery of God-made-human, or only the sign and sentimentality of the makeshift crib?

—Terence Sherlock

19 August 2018: Twentieth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Prv 9:1-6	Ps 34:2-3, 4-5, 6-7	Eph 5:15-20	Jn 6:51-58

Discourse part 2: The bread I will give is my flesh for the world’s life

During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings ask RCIA participants and the believing community to consider the meaning of Jesus’ self-gift for the life of the world.

The first reading from the book of Proverbs personifies Wisdom and Folly as women who invite hearers to competing banquets. Wisdom’s banquet symbolizes joy and closeness to God. Folly’s banquet consists of stolen bread and decietful water that bring death to guests. Jewish hearers recognize in this allegory their need to pursue the Torah’s wisdom to avoid foolishness and to live. Christians hear parallels with today’s gospel, in which Jesus tells disciples that eating his flesh and drinking his blood will give eternal life.

The second reading continues the letter to the Ephesus ekklesia. The letter’s major theme is the unity of all Christians in one believing community. Today’s reading continues the ethical exhortation (or paraenesis). Last week the author presented a program of formative actions: actions for disciples who are “new persons” in Christ. In today’s reading, the author’s eschatological view defines his formative actions. He reminds disciples that the age of evil powers is passing away; they must choose the wise path and live as members of God’s kingdom.

John’s gospel presents the second part of Jesus’ “bread of life” discourse. In a series of questions and responses, Jesus introduced the discourse’s main ideas. This week’s final question shapes the discourse’s second part.

Jesus tells the synagogue assembly: “The bread that I will give is my flesh for the life of the world.” Those opposed to Jesus’ revelation begin to fight with each other. They frame their objections as a final question.

• How can this man give us his flesh to eat? Jesus’ opponents continue to misunderstand the promise Jesus offers, focusing on only the physical implications of his promise. Jesus speaks to the synagogue crowd during the Passover feast, which commemorates God’s gifts of Torah and manna. In Jewish thought, both Torah and manna provide nourishment. “Eating” manna nourishes the body; “eating” (studying and practicing) Torah feeds a Jew’s spiritual life. Up to this point in his discourse, Jesus has described himself as manna/bread from heaven, whose teachings from the Father provide a new and greater spiritual life. Jesus now reveals that in the near future he will give his flesh to give life to the whole world. He will give his flesh in two ways:
  • Through the cross. Jesus will give himself as a physical sacrifice to redeem the world. In Jewish sacrificial practice, the one offering sacrifice separated the victim’s blood from its flesh. When Jesus speaks about his “flesh” and “blood” separately, he indicates his physical death as a sacrifice. The Word became flesh to bring life to the world (Jn 1:3-4).
  • Through the Eucharist. After his physical death and resurrection, Jesus will give himself in a new way so that disciples may remain in a living relationship with Jesus and the Father. This new relationship is Jesus’ continuing presence with his believing community. In addition, his glorified flesh and blood give disciples eternal life and a share in Jesus’ resurrection (Jn 6:54).

Today’s readings challenge RCIA participants and the believing community to look beyond the physical signs of God’s care and to come to a deeper understanding of the incarnation, cross, and resurrection. The first reading warns us to pursue divine Wisdom, because folly leads to spiritual death. In the gospel, Jesus sums up his mission: to bring the entire world to eternal life. His transformative death brings eternal life to the world’s doorstep, but it is Jesus’ Eucharistic gift that brings eternal life and Jesus’ abiding presence to disciples who totally absorb (“eat”) God’s revelation. Do we seek deeper Wisdom in our busy lives? Can we ignore the meaning of the incarnation and cross? What does Eucharist really mean to us?

—Terence Sherlock

25 December 2017: Christmas: Mass at midnight

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

Lectionary note
The Lectionary presents four different sets of readings for Christmas: the Christmas Vigil mass, Midnight mass, Christmas mass at dawn, and mass during Christmas day. This commentary uses the readings for Midnight mass.

Christmas: God and God’s kingdom is with us

This week the RCIA participants and the believing community celebrate the Incarnation mystery and rejoice at the savior’s birth. The Lectionary readings invite us to think about human rulers and the Divine ruler.

In the first reading, Isaiah reassures the northern kingdom of Israel, which has suffered a punishing defeat (732 BC). Because Israel’s king ignored God and the people were unfaithful, God allowed the Assyrians to conquer Israel. Through Isaiah, God promises that a coming king from David’s line will drive out their oppressors and restore God’s people. Christians find Isaiah’s prophecy fulfilled in Jesus, who overcomes death and reconciles God and humans.

In the second reading from the letter to Titus, the author describes the two comings of Jesus, and how the community should live based on these two events. “The grace of God has appeared, saving all” refers to Jesus’ coming in history at his incarnation, birth, death, and resurrection. “As we await the blessed hope” refers to Christ’s return at the end of time (parousia) to destroy death. Because of these two events–Jesus’ already coming in history, and Jesus’ not yet coming parousia–we should be “eager to do what is good:” turn away from sin and turn toward God.

In the gospel, Luke tells the story of Jesus’ birth: an “orderly story,” based on research and interviews (Lk 1: 3). He places Jesus’ birth in the larger historical context of the Empire, sounding these themes:

• The savior comes to all. Luke uses the word “all” three times in fourteen lines: Augustus’ decree covers “everyone in the empire” (v 1); “all go to register” (v 3); and the angel announces “great joy for all people” (v 10). While Matthew’s infancy story and genealogy emphasize Jesus’ coming to the Jewish people, Luke’s nativity and genealogy describe a savior engaged in world history, coming to save all people.

 

• God’s kingdom is greater than human empires. Throughout Luke’s gospel, heavenly authority and earthly powers are in constant conflict. In today’s reading, for example, Augustus claims to be “god” and “savior” (as minted on coins from this period), while Jesus is God and savior (v 11); Augustus issues a royal tax decree (v 1), but the angel proclaims a royal message of salvation (v 11); Augustine creates the Pax Romana (“peace of Rome”), but Jesus’ birth brings “Peace on earth” (v 14); Augustus rules over the world (v 1), but Jesus rules heaven and earth (v 13-14).

 

• God’s peace is God’s kingdom. The peace that comes from Jesus birth, life, death, and resurrection is not Augustus’ Pax Romana, but the Hebrew shalom, meaning “wholeness” or “completeness.” The angel’s announcement of peace indicates that the messianic kingdom of God is now present among people.

Jesus’ birth changes everything. Salvation has come to everyone. An infant supersedes the emperor. The empire’s rule over the inhabited lands passes to God’s reign over heaven and earth. Isaiah’s promise is now our lived experience. For this we give glory to God. Let us be eager to do what is good, always.

—Terence Sherlock