24 December 2022: Christmas: Vigil mass 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 the Christmas vigil mass. You can find the other Christmas readings on this blog.

Reading 1	Response	Reading 2	Gospel
Is 62:1-5	Ps 89:4-5, 16-17, 27, 29	Acts 13:16-17, 22-25	Mt 1:1-25 or Mt 1:18-25

Christmas: Jesus the savior is born

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 through the new-born savior. The readings focus on the joy and hope that God-with-us brings.

First reading (Is 62:1-5)

The first reading is from the prophet Isaiah, specifically third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative.

In today’s pericope, Isaiah forcefully restates (“I will not be quiet”) his vision of a new Jerusalem (God’s restored people). Isaiah imagines Jerusalem as God’s queen, a “crown,” and a “royal diadem.” The city’s reversal of fortunes require that God gives Jerusalem new names: “My delight is in her” and “Espoused.” Continuing the marriage imagery, Isaiah envisions Jerusalem’s restoration as an estranged wife reconnecting with her husband (“your Builder shall marry you”). God’s reengagement with Jerusalem brings fertility to the land.

The Lectionary editors chose this reading for its themes of joy and restoration, suitable for celebration the incarnation and God rejoicing in and with God’s people.

Second reading (Acts 13:16-17, 22-25)

The second reading is from the Acts of the Apostles, written in the late 80s by the same author as Luke’s gospel. Acts continues the story of Jesus and his believing community: the resurrected Jesus returns to the Father and sends the Spirit. Luke’s sequel is the story of the Spirit’s continuing actions in Jesus’ believing community.

In today’s pericope, we hear part of Paul’s proclamation at the synagogue in Pisidian Antioch. Paul recounts Jewish history: God chose the Israelites, delivered them from slavery (“their sojourn in Egypt”), provided them with a powerful anointed leader (“raised up David as king”), and promised a savior from David’s line (“this man’s descendants”). Paul then announces Jesus is the promised savior: “according to God’s promise, God has brought to Israel a savior, Jesus.” Finally Paul quotes John the Baptizer as the prophet who announced Jesus (“heralded his coming”) and who identified Jesus as “one is coming after me.”

The Lectionary editors chose this reading because Paul’s synagogue speech summarizes Jesus’ coming within the context of Israel’s history.

Gospel (Mt 1:1-25)

Matthew’s gospel is the story of Jesus’ genealogy (who Jesus is in human history) and birth (how God’s Son came to be with us).

• The story of Jesus’ origins. Matthew’s gospel begins with the Greek phrase Βίβλος γενέσεως/bíblos genéseos, which means “the birth-record” or “the origin story.” Matthew’s word γενέσεως/genéseos points back to the first book in the bible: Genesis (γένεσις/génesis); his is a new Genesis story. Matthew then traces Jesus’ human origins in three groups of fourteen names, beginning with Abraham (patriarchs), through David (kings), and those who returned from Babylon after the exile. Matthew’s genealogy includes four women: Tamar, Rahab, Ruth, and the wife of Uriah (Bathsheba). Each bore sons through unions that were unusual or unexpected. These “irregularities” prepare us to hear that the messiah is born of a virgin. Matthew’s genealogy establishes that Jesus is the son of David through his human and legal father, Joseph.
• The story of Jesus’ birth. Matthew’s nativity story focuses on Joseph and his dilemma: Mary, his fiancée, is pregnant by someone else. In a dream, God’s angel assures Joseph God is the source of Mary’s child (“this child has been conceived in her through the Holy Spirit”). God, through the angel, asks Joseph and Mary to complete their commitment to each other (“take Mary your wife into your home”), and to call the child Jesus (“God helps” or “God saves”). Joseph follows the angel’s commands: he completes the marriage transfer of Mary to his home and names her son Jesus. By naming Jesus, Joseph claims Jesus as his son, giving Jesus a son’s heredity rights, including Davidic descent. Matthew’s birth story establishes that Jesus is the Son of God conceived through the Holy Spirit’s generative power.

Summary and reflection

The Christmas readings ask us to think about what God has accomplished for us, and how we respond. Isaiah imagines the joy of God reconciling with the restored people as a loving husband reconnects with his estranged wife. Paul preaches Jesus’ joyful coming as the fulfillment of Jewish history. Matthew recounts Jesus’ genealogy and nativity to emphasize his human descent from David and his divine origin from the Spirit: Jesus is the expected but surprising messiah.

At Christmas we experience and celebrate the ancient but ever-new story of God becoming human to be with us. We look back in faith to God’s promise of restoration fulfilled in human history. We look forward in hope to Jesus’ promised return in glory and our share in his resurrected life. We look at today to see God’s infinite love for humans, expressed in God’s choice to experience human life’s joys and sorrows. We are part of the nativity and its infinite love: Adoremus, let us adore!

—Terence Sherlock

4 December 2022: Second Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 11:1-10	Ps 72:1-2, 7-8, 12-13, 17	Rom 15:4-9	Mt 3:1-12
		RCL: Rom 15:4-13

Advent: promises, hopes, expectations

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 hopes and expectations about the coming one, the messiah.

First reading (Is 11:1-10)

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 Isaiah’s narratives.

In today’s pericope, Isaiah presents a great vision of an ideal future king (“on that day”) who will be everything that Judah’s current kings were not. God will fulfill God’s promise through a descendant of Jesse, David’s father (“a shoot shall sprout from Jesse”). This savior-king will rule with God’s spirit (“shall rest on him”), showing judicial wisdom (“wisdom,” “counsel”), acting with authority (“strength”), siding with the poor (“justice”), dealing harshly with the ruthless (“slay the wicked”), and will be devoted to God (“faithfulness”) and to God’s righteousness (“justice”). Nature itself will reflect this ideal king’s reign: wild animals become tame (“the wolf shall be a guest of the lamb…”), and humans and animals live peaceably (“the child lay his hand on the adder’s lair”). All people (“gentiles”) will know God (“filled with knowledge of the LORD”); no longer will humans and God be alienated.

The Lectionary editors chose this reading because Isaiah’s vision describes the hope of the messiah’s reign.

Second reading (Rom 15:4-9)

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 ekklesia to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul proposes a new way to understand Hebrew scripture (“what was written previously”): Christians should interpret Hebrew scripture through the lens of Christ. That is, Christians should look past the immediate meaning to find the “instruction” about Christ and his “endurance” that will give them “hope.” Paul then prays that God of hope (“endurance and encouragement”) grant the believing community grace to be of one mind (“think in harmony with one another”) and so “glorify God” in their communal life by welcoming all. Paul closes by reminding the Romans of Christ’s two ministries: first, Christ came to the Jews to show God’s fidelity (“truthfulness”) to God’s covenant “promise” to send a savior; second Christ came to the gentiles to show God’s mercy to all nations.

The Lectionary editors chose this reading to show how Christ’s incarnation fulfills God’s promise to the Jews and gives mercy and hope to the gentiles.

Gospel (Mt 3:1-12)

Matthew’s gospel explains the relationship between John the Baptizer and Jesus. In today’s pericope, Matthew introduces John the Baptizer and his activity (Mt 3:1-6), presents his message and some of his preaching (Mt 3:7-10), and reports a tradition about Jesus’ superiority to the Baptizer.

• The Baptizer’s historical context. John the Baptizer is a historical figure, documented by contemporary writers outside Christian scripture. His preaching and baptism attracted large crowds of people; Herod Antipas, fearing his popularity, imprisoned and executed him. The Baptizer’s movement survived his death and spread to Ephesus. Matthew’s Jewish Christian ekklesia would recognize that the Baptizer stands in continuity with the Hebrew prophets Isaiah and Elijah. They would also hear the Baptizer calling the people to metanoia, a change of mind/heart, the same message Jesus preaches.
• The Baptizer’s eschatological message. The Baptizer issues three warnings about the coming “day of the Lord.” First, John’s baptism ritual alone won’t protect them. Second, being Abraham’s descendants alone won’t protect them. Third, the time is short; only by acting now to change their ways can they escape the coming judgement. Matthew says the Baptizer directs his warnings specifically to the “Pharisees and Sadducees,” who become Jesus’ main opponents, and who are persecuting Matthew’s Jewish Christian ekklesia in the late first century. Matthew’s hearers would recognize the Baptizer’s warnings in their own lives and experiences.
• The Baptizer and the “one coming after me.” Matthew uses the saying, “the one who is coming after me is mightier than I” to explain the differences between the Baptizer and Jesus to his believing community. John’s baptism is a sign of conversion or metanoia; Jesus’ baptism, with the “Spirit and fire,” forgives sin. The Baptizer’s call to metanoia prepares one for God’s coming kingdom; Jesus’ baptism with the “Spirit and fire” signals that God’s kingdom is now present. Matthew’s hearers would recognize that their baptism in Jesus’ name has prepared them for Jesus’ return and the fulfillment of God’s reign.

Summary and reflection

This week’s readings ask us to think about how we prepare to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Isaiah’s vision describes the hoped-for messiah’s perfect, peace-filled reign. Paul writes to the gentile Christian in Rome to help them find hope in the promises revealed about Christ in Hebrew scripture. Matthew introduces John the Baptizer, whose message and eschatological preaching foreshadows the mightier Coming One who forgives and saves.

We await with hope and expectation our own Christmas celebrations and traditions, centered around family and friends, those present and far away. Can we also hope beyond our family and friends for a worldwide reign of wisdom, justice, and peace? Can we welcome not just our own community, but also the foreign, the different, the lost, the peaceless? Can we change ourselves into something greater by turning our hopes and expectations into the actions of God’s kingdom?

—Terence Sherlock

9 January 2022: Baptism of the Lord C

Reading 1	Response	Reading 2	Gospel
Is 42:1-4, 6-7 or Is 40:1-5, 9-11	Ps 29:1-2, 3-4, 3, 9-10 or Ps 104:1b-2, 3-4, 24-25, 27-28, 29-30	Acts 10:34-38 or Titus 2:11-14; 3:4-7	Lk 3:15-16, 21-22
RCL: Is 42:1-9		RCL: Acts 10:34-43

Lectionary note: The Baptism of the Lord readings
The Lectionary presents optional readings for the Baptism of the Lord (Year C): the first reading can be either Isaiah 42 or Isaiah 40, the responsorial psalm can be either Psalm 29 or Psalm 104, and the second reading can be either Acts 10 or Titus 2.

Christmastime: baptism’s empowerment and mission

On this final Sunday of the Christmas season, the Lectionary presents us with the final event in Jesus’ early life. The feast of the Baptism of the Lord celebrates Jesus’ role in salvation and the start of his mission. The readings focus on God’s self-revelation in Jesus, and God’s empowerment in prayer and baptism.

First reading (Is 42:1-4, 6-7)

The first reading is from the prophet Isaiah, specifically Second Isaiah, a prophet of the sixth century BC who foretold the exiles’ return. Today’s pericope is from Isaiah’s first “servant song,” which focuses on the servant’s preparation for his mission. God has “put [God’s] Spirit” on this “chosen one,” with whom God is “well pleased.” Luke uses these same words in today’s gospel to describe Jesus’ baptism and theophany (God made visible to humans). God charges the servant with “bringing forth justice to all nations” on the earth. This servant will be a “covenant,” heal the blind, free prisoners, and give light to all. Luke will use this description as a blueprint of Jesus’ ministry. The Lectionary editors chose this reading because Luke repeats Isaiah’s themes and images in today’s gospel.

Second reading (Acts 10:34-38)

The second reading is from Luke’s Acts of the Apostles. This excerpt is part of a larger story in which the Spirit leads Peter to baptize the gentile Roman centurion Cornelius, along with his household. In today’s pericope, Luke presents Peter’s kerygmatic speech to Cornelius’ household. Peter explains how he gradually comes to understand (“I see”) that a disciple is “acceptable” to God not because of ethnicity (“every nation”), but through a faith response (“fears [shows awe before] God and acts uprightly”). Peter recounts God’s saving actions through Jesus, beginning with Jesus’ baptism. At baptism, God “anointed” Jesus with the “Spirit” and “power,” which enabled Jesus to “go about doing good” and “healing,” because God was “with him.” The Lectionary editors chose this reading because it contains the only reference to Jesus’ baptism outside the gospels.

Gospel (Lk 3:15-16, 21-22)

Luke’s gospel has two parts: the Baptizer’s proclamation of baptism, and Jesus’ empowerment and affirmation.

• The Baptizer as Hebrew prophet. Luke downplays the Baptizer’s role in Jesus’ baptism. Instead, Luke emphasizes the Baptizer as the last of the Hebrew prophets. The Baptizer clearly tells those who think he is the messiah that “one mightier that I is coming.” His words and baptism foretell and foreshadow a greater one who will baptize “with the Holy Spirit and fire.” The Baptizer’s prophecy about baptizing with the Spirit and fire points forward both to Jesus’ ministry (Lk 4:14-15) and to the Spirit’s coming at Pentecost (Acts 2:3-4).
• Jesus’ prayer and the Theophany. Luke regularly presents Jesus at prayer at important points in his ministry (choosing disciples, before Peter’s confession, at his Transfiguration, at the Last Supper, on the cross). Jesus’ prayer seems to continue (“was praying”) though the Spirit’s descent and the voice’s pronouncement. As during the Transfiguration (Lk 9:28-35), Luke allows us to eavesdrop on God’s empowerment of Jesus (“the Spirit descended”) and God’s affirmation of Jesus (“You are my beloved Son; with you I am well pleased“), which happens between Jesus and God during the communication that is prayer.

Summary and reflection

This week’s final Christmas season readings ask us to consider the ways God is revealed to us, and the meaning of God’s self-revelation. Isaiah describes how God chose and empowered a servant who would accomplish God’s saving plan. Peter tells Cornelius’ household that, at Jesus’ baptism, God empowered Jesus to restore creation by doing good and driving out evil. Luke recounts how God reveals the divine plan of salvation through the Baptizer’s prophecies and their fulfillment in Jesus’ ministry and God’s gift of the Spirit.

God’s self-revelation continues throughout human history. Do we look for God’s self-revelation in scripture and personal encounter in sacraments? Do we seek our role in God’s plan through prayer and in the words and actions of Jesus? Do we hear God’s empowering voice in our baptismal mission to do good and drive out evil?

—Terence Sherlock

12 December 2021: Third Sunday of Advent/Gaudete Sunday C

Reading 1	Response	Reading 2	Gospel
Zep 3:14-18a	Is 12:2-3, 4, 5-6	Phil 4:4-7	Lk 3:10-18
RCL: Zep 3:14-20			RCL: Lk 3:7-18

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: Rejoice because the Lord is near

Advent is the season of waiting and preparation, but today we are reminded Advent is also a season of rejoicing. The Gaudete Sunday readings focus on the soon-to-be-here Mightier One’s presence with and within the believing community.

First reading (Zep 3:14-18a)

The first reading is from Zephaniah, who prophesied during Josiah’s reign (640-609 BC), not long before the Babylonians destroyed Jerusalem 587 BC and led the Jewish people into exile. In today’s pericope, the prophet strikes a unusually positive note. Most of Zephaniah’s writings describe the coming doom of “day of the Lord,” but he closes his work with God’s promise of restoration after exile. Zephaniah tells the people to rejoice (“shout for joy”) and sing, because “the Lord is in their midst, a mighty savior.” God’s judgement (their exile) is now past; now God will “renew you in God’s love.” God will “sing joyfully” with the people as they are renewed. The Lectionary editors chose this reading for its theme of joy and rejoicing because God is now in the midst of the people.

Second reading (Phil 4:4-7)

The second reading is from Paul’s letter to the Philippi ekklesia. Philippians is Paul’s letter of joy and rejoicing. In today’s pericope, Paul closes his letter with some final thoughts on prayer. Paul tells the Philippians to “rejoice” always, because “the Lord is near.” The Greek word translated as “near” has both a temporal and spatial meaning. Paul reminds the Philippians that the Lord is both coming soon in time and that the Lord is present always within their believing community. Paul assures the Philippians that they shouldn’t worry (“have no anxiety”) about the parousia, but instead offer prayers of hope and praise (“prayer”), of their needs (“petition”), and of gratitude (“thanksgiving”). The result of prayer is “the peace of God,” not simply an absence of conflict, but shalom: completeness, soundness, total well-being. What God offers “surpasses all understanding,” that is, God’s peace exceeds human ability to comprehend, or is outside human rationality, a subtle criticism of the limits of human philosophies, and a warning about limiting ideas of prayer. The Lectionary editors chose this reading for its anticipation of Jesus’ parousia and its theme of rejoicing.

Gospel (Lk 3:10-18)

In last week’s gospel (Lk 3:1-6), Luke placed the Baptizer within a religious tradition, calling people to metanoia. In this week’s pericope, the Baptizer gets very specific about what we need to turn from and whom we need to turn to.

• Turning away from selfishness, greed, and abuse of power. Those who seek baptism ask John, “What must we do?” The Baptizer instructs the crowd (regular people), tax agents (Roman collaborators), and soldiers (representatives of foreign occupiers) to show that they have changed their minds and hearts: metanoia means change. Those seeking baptism must show change: they must share what they have with those who have nothing; they must not extort others; they must not “shake down” or blackmail the powerless. The Baptizer does not require tax agents and soldiers to give up their jobs, but he does demand that they act with justice and mercy toward all.
• Turning towards the coming “Mightier One.” The Baptizer is not the messiah; he is preparing the way for the Mightier One who will baptize with “the Spirit and fire” (a prophecy about Pentecost). This Coming One will judge everyone, winnowing them into wheat (those who hear and follow him) and chaff (those who reject him). The Mightier One judges based on each person’s response to the “good news:” metanoia and acts of justice and mercy.

Summary and reflection

The Advent readings ask us to think about how we prepare ourselves to celebrate Jesus’ historical birth, and how ready we are for our future encounter with him. This week we take time to rejoice, because the Coming One is almost here. Zephaniah interrupts his warnings about “the day of the Lord” to remind the people to rejoice because God will restore the exiles. Paul reminds the Philippians to rejoice always and to pray always because the Lord is near. Luke shows the Baptizer teaching the meaning of and the reason for metanoia; the Mightier one is coming soon. How do we prepare and rejoice in Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Do we rejoice because the Lord is near, in our midst? Do we rejoice because our prayer brings God’s peace to us and our world? Do we rejoice in the good news, which brings God near to all through our acts of justice and mercy?

—Terence Sherlock

5 December 2021: Second Sunday of Advent C

Reading 1	Response	Reading 2	Gospel
Bar 5:1-9	Ps 126:1-2, 2-3, 4-5, 6	Phil 1:4-6, 8-11	Lk 3:1-6
RCL: Mal 3:1-14		RCL: Phil 3:3-11

Advent: Preparing for the Coming One

Advent is the season of waiting and preparation: looking back to Jesus’ first coming in history, and looking forward to his second coming. This week’s readings focus on preparing ourselves to celebrate Jesus’ incarnation and parousia.

First reading (Bar 5:1-9)

The first reading is from the prophet Baruch, a scribe and companion of Jeremiah. Scripture scholars believe Baruch was written by an unknown author in the first or second century BC. This author wrote for Jews in the Diaspora (those living outside Palestine) to give them hope and consolation. In today’s pericope, the author urges the people, personified as Jerusalem, to take off “mourning” clothes and dress themselves in God’s “glory.” The “miter” with “the eternal name” refers to the high priest’s turban, which had a gold plate inscribed with “Holiness to the Lord.” The author presents an image of Jerusalem “standing on the heights,” looking east to glimpse the exiles (“led away by their enemies”) returning from Babylon. The author paraphrases Isaiah’s prophecy (Is 40) that the mountains will be lowered and the valleys filled in so that God may easily lead the restored people to their home. The reading’s themes of anticipated return and restoration express Advent’s feelings of joy, hope, and expectation. The Lectionary editors chose this reading for its paraphrase of Isaiah’s restoration prophecy, which the Baptizer repeats in today’s gospel.

Second reading (Phil 1:4-6, 8-11)

The second reading is from Paul’s letter to the Philippi ekklesia. Philippians is Paul’s letter of joy and rejoicing. In today’s pericope, Paul gives thanks for the Philippians and for their faithfulness and “partnership” or koinonia. The Philippians create this deep bond of partnership or mutuality not by themselves, but through “the gospel.” Paul is saying that the good news of what Jesus has done for all brings believers into mutual responsibility for each other. Paul urges his hearers to continue their good works until Jesus returns (“the day of Christ Jesus”). Paul prays for the Philippians grow in “love,” which will lead them to understand clearly (“knowledge”) what they are called to do in a practical way (“discern what is of value”), so that they will be ready for Jesus’ coming (“the day of Christ”). The Lectionary editors chose this reading for its anticipation of Jesus’ parousia.

Gospel (Lk 3:1-6)

Luke’s gospel introduces John the Baptizer, who is a prophet and Jesus’ precursor. In today’s pericope, Luke places the Baptizer in world history and within a religious tradition.

• The Baptzer’s historical context. Luke introduces the Baptizer into world history in an orderly way: first, he names the emperor, the world’s ruler (Tiberius); then, the empire’s regional ruler (Pilate); then the local rulers (Herod, Philip, and Lysanias). Next, Luke introduces the Jewish leaders (high priests Annas and Caiaphas), who have both religious and political roles. Luke includes these details to announce God’s inbreaking in human history at a real place (Judea) and a specific time (sometime in 28 or 29 AD).
• The Baptizer’s prophetic context. First, Luke says that the God’s word came to the Baptizer while he was in the wilderness. That is, the Baptizer is a prophet in the tradition of Isaiah, Jeremiah, and Ezekiel, who encounter God in the wilderness. The desert or wilderness also echoes Israel’s restoration and return: the people travel from exile in Egypt and Babylon (today’s first reading) through the wilderness to their home. Next, Luke tells us that John began announcing a baptism of metanoia. That is, John preaches metanoia, a “turning-to” or a “turning back to” God; his ritual immersion of those who come to him is a public sign that they have already “turned to” or “con-verted” to God. Finally, Luke frames the Baptizer’s work by citing the prophet Isaiah: John is in the empire’s wilderness, calling Israel to prepare for God’s arrival. That is, John calls individuals to metanoia, straightening what is crooked in their lives, filling in personal holes, and aligning with God.

Summary and reflection

This week’s Advent readings ask us to think about how we are preparing to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Baruch urges Jerusalem to prepare for God’s return and restoration of the exiles by practicing peace and justice. Paul urges the Philippians to continue growing in their good works in readiness for Jesus’ return. Luke shows the Baptizer urging “all flesh” to prepare for God’s immediate inbreaking in history by turning back to God and by making personal and public changes. How do we prepare and celebrate Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Are we practicing mercy and justice? Are we growing in love and demonstrating this love in practical ways? Are we reorienting our lives toward God and changing words and actions that are crooked, rough, or purposely difficult?

—Terence Sherlock