25 December 2023: Christmas: mass at dawn A/B/C

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

Christmas mass at dawn: the amazing story of salvation

On the feast of Christmas, the believing community celebrates with joy and hope: our joy at the inbreaking of God in human history through the coming of Jesus in his incarnation, and our hope of salvation through the newborn savior. The readings focus on the hope, renewal, and amazement that Jesus’ incarnation brings.

First reading (Is 62:11-12)

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). Despite the people’s continuing struggles in rebuilding after exile, Isaiah’s prophetic poems look forward to Judah’s full and glorious restoration. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives Isaiah’s narrative.

In today’s pericope, God “proclaims” to all people that salvation is near (“your savior comes”). Isaiah addresses God’s faithful people: heirs to the promise of restoration and the poor whose fortunes God now reverses. Isaiah imagines all the nations now giving glorious new names to the Jewish people (a people “holy,” a people “redeemed”) and to Jerusalem (a city “sought out,” a city “unforsaken”) because the nations see and experience God’s recreation.

The Lectionary editors chose this reading for its Christmas themes of saving and re-creation.

Second reading (Titus 3:4-7)

The second reading is from an unknown author writing in Paul’s name in 80-90 AD to Titus, a community leader in Crete. The author addresses the issues facing believing communities after Paul’s death, including leaders’ qualifications, members’ behaviors, and the need to maintain the ekklesia‘s reputation in a secular world.

In today’s pericope, the author provides, in one sentence, a summary of Paul’s theology. Scripture scholars believe this “trustworthy saying” is from an early Christian hymn. Through baptism (“the bath of rebirth”) God’s frees (“saves”) a believer from sin’s slavery, and, through the Spirit, the believer is reborn (“renewal”) as an heir in hope of eternal life. The hymn places this baptismal teaching in the context of Jesus’ incarnation (“our savior appeared”) and of his end-time return (“through Jesus Christ our savior”). The hymn presents God’s justification of believers (“justified by [God’s] grace”) as the reason the baptized now live lives of hope (“heirs in hope of eternal life”).

The Lectionary editors chose this reading for its Christmas theme of Christ’s appearance in human history at his incarnation.

Gospel (Lk 2:15-20)

Luke’s gospel conclude Jesus’ nativity story (Lk 2:1-20), begun at midnight mass. In this pericope, Luke shifts his focus from proclamations by Caesar Augustus and the angel to the actions and reactions of the Lord’s poor.

• Shepherds as “the poor of the Lord.” Although not social outcasts, shepherds were among society’s poorest members, mostly women and young children. Shepherds owned neither the grazing land nor the sheep; they were hired workers. In Luke, shepherds are the first people to hear the good news. Although the shepherds are afraid, the angel invites them to visit the child. This surprises the shepherds: if the child is the messiah, his parents would reject a visit from lowly and dishonorable people. The angel describes the child’s circumstances (“swaddled, lying in a manger”) as similar to theirs. The angel’s sign is a sign to and for the poor.
• Shepherds’ reaction: amazement. When the shepherds tell their story, everyone is amazed at their encounter with the divine. The shepherds leave, “praising God for all they had heard and seen;” that is, they heard the angel’s prophecy and saw the prophecy fulfilled in their visit. This is the meaning of Luke’s shepherd story: the child is born for people like them–the poor, the lowly, the rejected, the dishonorable.
• Mary’s reaction: reflection. In Luke’s nativity story, Mary and Joseph are transients and, in this moment, homeless. Luke skillfully juxtaposes the heavenly angels’ praise with the earthly nativity’s reality. Few could find God’s glory in a borrowed manger-room, but Luke shows God honoring and expressing God’s covenant faithfulness in simple human lives that mask God’s glory and power. Mary is right to “ponder” all these events.

Summary and reflection

The Christmas readings ask us to think about what God has accomplished for us, and how we respond. Isaiah describes how the nations will respond when they experience God’s restoration and re-creation of Jerusalem and God’s faithful people. The Titus author explains how believers respond in hope because of God’s justification, Jesus’ coming, and the Spirit’s renewal. Luke’s gospel shows how the shepherds respond to the good news and how Mary reflects on God’s saving actions.

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 in amazement 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: Venite, adoremus! Come all, let us adore!

—Terence Sherlock

10 December 2023: Second Sunday of Advent B

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

Advent: the comfort of promised salvation

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 promise of restoration and salvation.

First reading (Is 40:1-5, 9-11)

The first reading is from Isaiah, specifically second Isaiah, who prophesied to the Jewish exiles in Babylon. This anonymous prophet lived in the sixth century BC (~550-539 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative. Second Isaiah (chapters 40-55) offers hope for Jerusalem’s future beyond the city’s destruction and the end of the monarchy and national state.

In today’s pericope, Isaiah imagines himself a witness at God’s divine council. God announces God’s intention to restore Jerusalem and to bring back the exiles, a message of “comfort to God’s people.” Jerusalem’s “guilt” and punishment for unfaithfulness is “at an end.” Now God’s council “prepares” for a triumphal procession in which God will lead the exiles back, turning the desert into a living place, flattening mountains and filling in valleys to create a straight road back to Jerusalem. The city becomes a prophet (“herald of glad tidings,” “herald of good news”) announcing God’s great reversal and liberation to other cities in Judah. Isaiah imagines God as a victorious general whose spoils are the exiles themselves; and as a gentle shepherd who cares for the new lambs and their mothers.

The Lectionary editors chose this reading to draw a parallel between God’s action in preparing the exiles’ return and God’s actions in preparing the way for the messiah in today’s gospel.

Second reading (2 Pt 3:8-14)

The second reading is from an unknown Jewish Christian writing in Peter’s name from Rome in the early second century. Although using a letter format, the 2 Peter author follows the literary conventions of a farewell discourse. The author warns his readers about the danger false teachers pose to the believing community, and urges believers to continue to grow in the grace and knowledge of Christ. Scripture scholars place this letter’s composition around 125 AD, making 2 Peter Christian scripture’s last written text.

In today’s pericope, the author responses to false teachings about the end time. Using Hebrew scripture (Ps 80:4), the author points out that the parousia‘s apparent delay is only from a human point of view; time does not affect God (“with the Lord one day is like a thousand years”). This “delay” shows God’s patience, giving humans time to turn back to God; God is a God of mercy and compassion (Ex 34:6). The day of the Lord will be unexpected, coming “like a thief” (Mk 13:32-37). God created the world out of water (Gn 1:9-10); at the end time, God will destroy the world by fire (“the elements will be dissolved by fire”), an idea common in apocalyptic and Greco-Roman thought. The author concludes by urging his readers “awaiting” Jesus’ return and God’s judgment to live moral lives of “holiness and devotion.” Those who live righteous lives see the eschaton not as a threat but a promise that vindication and salvation is near (“in which righteousness dwells”).

The Lectionary editors chose this reading because of its Advent themes of waiting and preparedness.

Gospel (Mk 1:1-8)

This section of Mark’s gospel is the opening of his work. In today’s pericope, Mark gives us the title and the prologue. This reflection considers the title and Hebrew scripture’s underpinnings of the mission of the Baptizer and Jesus.

• The gospel’s title. Mark’s first line (Mk 1:1) is actually the gospel’s title: “The beginning of the good news of Jesus, messiah, son of God.” Mark’s gospel opens abruptly, calling attention to the gospel’s first word: (the) Beginning. The Greek word ἀρχή/archḗ (= “beginning”) echoes the opening of Hebrew scripture (“In the beginning,” Gn 1:1), the moment of creation. Jewish tradition identifies this “beginning” with Wisdom (Pv 8:22). Mark’s gospel title connects the good news of Jesus with Wisdom, and with a new creation. Mark carries this new creation theme throughout his gospel.
• “As it is written.” Mark synthesizes several voices from Hebrew scripture to introduce the mission of the Baptizer (and of Jesus):
  • The messenger who “goes before [the face] of you” suggests the angel who leads God’s people out of Egypt (Ex 23:20).
  • The one who “prepares the way” suggests the one who will purge the people’s sins (Mal 3:1).
  • The voice of “one crying out in the desert” suggests the herald who gives “comfort” to God’s people (Is 40:1; today’s first reading).
  • The call to “make a straight way” introduces Mark’s favorite word and pun: εὐθύς/euthýs. Mark uses the Greek word εὐθύς/euthýs forty-three times in his gospel. The word is best translated as “straightway,” although most translators render it as “immediately” or “at once.” Mark uses εὐθύς/euthýs in Jesus’ healings and exorcism stories to suggest that Jesus’ mighty works “straighten out” evil he encounters in the world.

Summary and reflection

This week’s readings ask us to think about God’s proclamation of restoration and salvation. Isaiah describes God comforting the people by announcing Jerusalem’s restoration and salvation for all people. The 2 Peter author urges his hearers to live moral lives as they await salvation brought by Jesus’ return. Mark describes Jesus’ identity and mission, and sounds the main themes of the good news of salvation.

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. What comfort, restoration, and salvation do we see as we await Jesus’ coming?

—Terence Sherlock

3 December 2023: First Sunday of Advent B

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

Advent: the call to waiting and watchfulness

The First Sunday of Advent marks the start of a new liturgical year (Year B); the Sunday gospel readings change from Matthew to Mark; the predominant liturgical color is purple, a sign of waiting. 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 waiting and watchfulness.

First reading (Is 63:16b-17, 19b; 64:2-7)

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 pericope, Isaiah laments for Jerusalem’s restoration. He tries to incite God to help Israel by recalling God’s past saving works, then by listing Israel’s current difficulties. Isaiah begins by singing about God’s care (“Father,” “redeemer”). Like the Exodus generation, the current people fail to keep God’s covenant (“wander from your ways”). The prophet calls on God to break into history again (“rend the heavens and come down”) and restore Jerusalem. No other god has ever done such powerful and saving deeds as God (“no ear has ever heard, no eye ever seen,” see 1 Cor 2:9). Isaiah recognizes the reasons that God delays restoration (“you are angry, and we are sinful”), but reminds God that God created all humans and called this people (“we are the clay and you the potter: we are all the work of your hands”). Despite the people’s failings, God remains “our father.”

The Lectionary editors chose this reading because it sets the Advent themes of God’s coming and of the people’s waiting.

Second reading (1 Cor 1:3-9)

The second reading is from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

In today’s pericope, Paul’s greets the Corinth ekklesia with “grace” and “peace.” “Grace” describes God’s actions toward humans; “peace” (from the Hebrew word shalom) describes the results of God’s actions: well-being and wholeness that come from God through Christ. Paul then gives thanks to God, who “bestows grace” and peace on the Corinthians. God blesses believers with every “spiritual gift,” especially in speech (“discourse”) and “knowledge;” the gifts are evidence (“testimony”) that the Corinthians have heard and believe the gospel (“Christ was confirmed among you”). While useful now in helping believers maintain faith (“firm”), God’s spiritual gifts point forward to Jesus’ return (“wait for the revelation of Christ”). Ending on a confident note (“God is faithful”), Paul calls the Corinthians to unity (“fellowship”) with Christ.

The Lectionary editors chose this reading because echoes the Advent themes of God’s past works (grace and peace), waiting, and Christ’s return.

Gospel (Mk 13:33-37)

Mark’s gospel is from Jesus’ eschatological discourse (Mk 13:1-37). In today’s pericope, Jesus’ parable of the doorkeeper speaks to events of his own time as well as the end time. Only the Father knows how and when God’s plan unfolds; disciples must continue their work, remaining ready and watchful.

• The parable in Jesus’ context. During his earthly ministry, Jesus uses the parable to criticize the religious leaders. The “house” is God’s temple in Jerusalem; the slaves or “servants” are the religious leaders “in charge” of God’s house. In Mk 13:14, Jesus quotes the apocalyptic prophet Daniel (“abomination of desolation,” Dn 9:27, Dn 11:31) to warn the unwatchful leaders of the coming Roman desecration and destruction of the temple. His parable urges the religious leaders to purify themselves before God returns in judgement. On God’s return, will God find the religious leaders and the people awake or asleep?
• The parable in Mark’s context. Within his believing community, Mark uses the parable as an eschatological warning. A family’s master is away, and the family anticipates his return. All household members, both family and family slaves (“servants”), continue their usual tasks (“each with his own work”). The doorkeeper watches for the master’s coming so he can gather the whole household to greet the master when he arrives. The parable reminds Jesus’ disciples that no one knows “when the time will come,” a reference to the end time. The son of man may arrive at any time (“evening, midnight, at cockcrow, or in the morning”); Jesus’ disciples must always be ready for his return.

Summary and reflection

This week’s readings ask us to think about God’s inbreaking in human history. Isaiah asks God to tear open the heavens and save the faithful ones. Paul thanks God for the grace and peace that Christ’s life, death, and resurrection bestows on believers. Jesus urges all to watch and to be ready for his arrival.

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. What do we see in our own discipleship that we need to change for Jesus’ coming?

—Terence Sherlock

26 November 2023: Solemnity of Jesus Christ, King of the Universe A

Reading 1	Response	Reading 2	Gospel
Ez 34:11-12, 15-17	Ps 23:1-2, 2-3, 5-6	1 Cor 15:20-26, 28	Mt 25:31-46
RCL: Ex 34:11-12, 20-24		RCL: Eph 1:15-23

Discipleship: divine judgement at the eschaton

On this final Sunday of the liturgical year, the Lectionary presents stories and teachings celebrating Jesus as king of the universe. The end-of-year readings look to the end time (eschaton) and Jesus’ return (parousia). (Next week starts a new liturgical year, Year B, centered on Mark’s gospel.) This week’s readings focus on how God will judge us.

First reading (Ez 34:11-12, 15-17)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. He was a Jerusalem priest deported by Nebuchadnezzar II to Babylon in 597 BC. His prophetic themes include ritual purity versus sin’s defiling effects, God’s abandonment of Jerusalem because the people have turned away, and awareness of divine power.

In today’s pericope, God, speaking through Ezekiel, issues an oracle that promises the exiles’ restoration. The king-as-shepherd image appears throughout the ancient Near East. The king protects his people as a shepherd cares for his flock: he protects them against predators, and he keeps them gathered in a single place. God, the true king and shepherd, will gather the sheep (“rescue them from every place where they were scattered”), pasture them (“give them rest”), and heal them (“the injured I will bind up, and the sick I will heal”). God also promises to protect the sheep from predators, including oppressive leaders (“the sleek and the strong I will destroy”). Before the exile, society’s elite (“strong”) oppressed the weak. God now judges between the powerful and the weak (“I will judge between one sheep and another”).

The Lectionary editors chose this reading because it echoes the themes of shepherding, kingship, and judgement in today’s gospel.

Second reading (1 Cor 15:20-26, 28)

The second reading is from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

In today’s pericope, Paul presents the reality of Christ’s resurrection and its consequences. Paul states clearly that “Christ has been raised from the dead.” He then uses a metaphor (Christ is [like] the “firstfruits”), and typology (Adam is the type; Christ is Adam’s antitype) to explain his thinking. “Firstfruits” refers to the fruit that ripens first, indicating that all the remaining fruit would ripen soon and be ready for harvest. Paul’s metaphor suggests that Christ’s singular resurrection is an indication or sign that portends the resurrection of all believers. Paul uses the Adam/Christ typology to suggest that Adam’s disobedience, which brought death to humans (“all die”), Christ’s resurrection reverses (“all are brought to life”). Paul then uses Hebrew scripture apocalyptic words and images to describe the end time, which unfolds in a specific “order:” Christ’s resurrection (“firstfruits”); at Christ’s return (“coming”), the believers are resurrected; Christ destroys everything that oppresses humans (“sovereignty, authority, power, and death”); Christ hands over his completed saving work to God (“the Son himself will be subjected”); God restores the universe to its original created state (“God [is] all in all”).

The Lectionary editors chose this reading because it describes the end times and Christ’s role.

Gospel (Mt 25:31-46)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Jesus uses a parable to describe how God will evaluate each person at the eschaton.

• Shepherd and king. The first reading imagines God as a shepherd; the second reading imagines Jesus as a king or ruler. Jesus’ parable imagines the “son of man” as both shepherd and king. In the parable’s first part, Jesus describes the son of man as a shepherd who separates sheep from goats. First century Palestinian shepherds grazed their sheep and goats together during the day, but separated them in the evening, sheltering the cold-sensitive goats, while leaving the sheep outside all night. In the parable’s second part, Jesus presents the son of man as a king who judges according to how a person acts. In the ancient world, a king not only led his people and protected them from enemies, but also judged and ruled in disputes between subjects.
• Deciding who can enter God’s kingdom. Hebrew scripture says God will judge the Jews at the eschaton (Ez 34:17 [first reading], Ez 39:21, Joel 3). Christian scripture says the Twelve will judge the tribes of Israel (Mt 19:28), and implies Jesus (“the son of man”) will judge his disciples at the eschaton. What will happen to gentiles (non-Jews and non-Christians) at the eschaton? Matthew’s believing community, based in largely gentile Antioch, worried about what would happen to their non-believing gentile relatives and friends when Jesus returned. In Jesus’ parable, the king judges the nations or gentiles (ἔθνος/éthnos). The king evaluates gentiles based on how they have treated Christians (“whatever you did for one of the least (ἐλάχιστος/eláchistos) you did for me”). In Matthew’s gospel, the “little ones” or “least ones” always refer to Jesus’ disciples (Mt 10:42, Mt 11:11, Mt 18:6-14). Matthew’s retelling of Jesus’ parable recognizes non-Jews and non-Christians, and explains how and why they will be included in God’s kingdom: those who show mercy and hospitality toward Jesus’ disciples (who are Jesus himself).

Summary and reflection

This week’s readings ask us again to think about how prepared we are for God’s judgment and entry into the kingdom. Ezekiel imagines God as shepherd and king, gathering, caring for, protecting, defending, and judging the chosen people. Paul imagines Christ’s return and Christ completing his saving work according to God’s plan; restoring creation to God’s original state. Jesus’ parable imagines the shepherd-and-king’s eschatological judgment of all nations and peoples, and their welcome into God’s eternal kingdom.

The end of the liturgical year celebrates the end of historical time and the fulfillment of God’s eternal kingdom. When our time runs out, will we find rescue and pasture? At the end, will we see resurrection? At the king’s assembly, will we stand on his right or his left? How we treat others is our choice: do we offer mercy and hospitality to all?

—Terence Sherlock

26 March 2023: Fifth Sunday of Lent A

Reading 1	Response	Reading 2	Gospel
Ez 37:12-14	Ps 130:1-2, 3-4, 5-6, 7-8	Rom 8:8-11	Jn 11:1-45 or Jn 11:3-7, 17, 20-27, 33b-45
RCL: Ez 37:1-14			RCL: Jn 11:1-45

Lent: coming to life, called to life, promised resurrected life

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, gives living water to a woman, heals a blind man, raises a dead man, and arrives in Jerusalem. This week’s readings focus on life and death.

First reading (Ez 37:12-14)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. His prophetic themes include ritual purity vs sin’s defiling effects and the prophet’s awareness of divine power.

In today’s pericope, Ezekiel imagines Israel’s restoration in stark life-and-death contrasts. God metaphorically “opens the graves” of the Jews who are spiritually dead and powerless in Babylon. God raises the exiles from their spiritual deaths and breathes life (“put my spirit”) into their bodies, just as God breathed life into Adam. God then returns and resettles the resuscitated and re-spirited people in Judah (“your land”). In these actions of reviving and restoring, the people will know that God “is the Lord:” divine promise and power give hope and comfort to the enslaved and exiled.

The Lectionary editors chose this reading because of its theme of resurrection, a theme found in all of today’s readings.

Second reading (Rom 8:8-11)

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, Paul contrasts “the flesh” with “the spirit.” The Greek word σάρξ/sárx, translated here as “flesh,” means “the whole human person.” That is, humans who focus only on themselves leave no room for God (“cannot please God”). But believers are not “in the flesh,” they are “in the spirit.” Believers receive the “Spirit of God” in baptism; the Spirit “dwells in” and animates them. Being “in the spirit” also means that believers are “in Christ,” whose transformative death and resurrection brings “righteousness” (a right relationship with God). God, who raised Jesus from death, will also raise (“will give life”) believers to the resurrected life, through the Spirit’s actions at the parousia.

The Lectionary editors chose this reading because Paul describes how Jesus’ resurrection promises eternal life and personal resurrection to all believers.

Gospel (Jn 11:1-45)

In John’s gospel, Jesus returns a dead man to life. The “raising of Lazarus” story and sign includes many themes, including Jesus’ love and his emotional response to life, death, and belief.

• Love. John mentions “love” three times in this pericope, but uses two different Greek words to describe the relationships. The first word John uses for love is φιλέω/philéō, which means “to have affection for,” “to like,” or “to consider someone a friend.” In Christian scripture, this word typically refers to love between friends. Mary and Martha send word to Jesus: “the one you love-as-a-friend is ill.” The mourners from Jerusalem say, “See how [Jesus] loved [Lazarus] as-a-friend.”
  The second word John uses for love is ἀγαπάω/agapáō, which means “to have a warm regard for and interest in another” or “to cherish.” In Christian scripture, this word usually refers to God’s love for humans. The narrator says that “Jesus divinely-loved Martha and her sister and Lazarus.” John contrasts love among humans with Jesus’ divine superabundant love that restores Lazarus to life.
• Emotional response. John uses different words to describe Jesus’ emotional engagement with his friends and how he confronts death. The first word of interest is when Jesus comes to Lazarus’ tomb, “he was deeply moved.” John uses the Greek verb ἐμβριμάομαι/embrimáomai, which literally means “to snort with anger as a horse does.” John uses this word several times (Jn 11:38, Jn 12:37, Jn 13:21), all in the context of Jesus confronting death. Scripture scholars understand that Jesus is reacting to human death itself: he offers believers a present spiritual life that transcends physical death, and a future resurrection that abolishes death.
  The second word of interest is “Jesus wept.” John uses the Greek verb δακρύω/dakrýō, which means “to burst into tears.” John distinguishes Jesus’ weeping from the mourners’ lamentations (κλαίω/klaíō). Scripture scholars understand that Jesus weeps in frustration: he is frustrated that his disciples will never understand the unconditional gift of himself as the resurrection and life. John contrasts human experiences of death with Jesus’ overarching divine concerns for his friends who don’t realize what is happening.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about present spiritual life and future resurrected life. Ezekiel’s vision of a future, restored Israel uses the image of God raising lifeless bodies from graves. Paul teaches that baptism gives believers life in the Spirt now, and a future share in Jesus’ resurrected life when he returns. Jesus raises Lazarus as a sign and promise to disciples that he is the eschatological resurrection and the present and ongoing spiritual life.

To be human is to know physical death, to experience loss, and to expect death gets the last word. Disciples also know physical death and loss, but trust that death is not the end. Do we believe that the divine power who creates us can also raise us? Do we trust that God’s Spirit lives and remains in us, and that God’s Son has brought us into a right relationship God, so that God will raise us up? Do we know the deep divine love and emotional human relationship that Jesus offers brings us eternal life now and the promise of resurrected life when he returns?

—Terence Sherlock

22 January 2023: Third Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 8:23-9:3	Ps 27:1, 4, 13-14	1 Cor 1:10-13, 17	Mt 4:12-23
		RCL: 1 Cor 1:10-18

Discipleship, mission, and ministry

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the beginnings of Jesus’ ministry in Galilee, and the attributes of his first disciples.

First reading (Is 8:23-9:3)

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.

In today’s pericope, Isaiah foresees God’s saving restoration: God reunites the northern (Israel) and southern (Judea) kingdoms under a single ruler, a king from David’s line. Isaiah recalls the northern territories, “Zebulun and Naphtali,” lost to the Assyrians in 722 BC, and imagines how the people will rejoice when God saves them from “darkness and gloom.” God’s acts bring “light” and “joy,” releasing the people from the threat of starvation (“they rejoice before you as at the harvest”). God’s victory and restoration breaks the oppressor’s “yoke” and “taskmaster’s rod.”

The Lectionary editors chose this reading because Isaiah’s prophecy appears as fulfilled in today’s gospel.

Second reading (1 Cor 1:10-13, 17)

The second reading is the second part of a six-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

In today’s pericope, Paul urges the believing community to unity: “that there be no divisions among you, but that you be united in the same mind and in the same purpose.” Paul appeals to the Corinthians “in the name of our Lord;” that is, not from Paul’s authority as an apostle, but to Jesus as Lord, who is the true leader and who is present within the assembled community. Paul has heard about the “rivalries” in Corinth: some from “Chloe’s” ekklesia visited him personally; others wrote letters to him. These “divisions” seem to be caused by members aligning with different understandings of the gospel: “Paul’s” preaching, or “Apollos’,” or Peter’s (“Cephas”). Paul’s answer: he follows “Christ.” Christ is not divided; Christ was crucified for believers; disciples are baptized in Jesus’ name. Paul’s mission is to “preach the gospel” of Christ, so that the meaning of the cross (salvation for all) might be clear (“not emptied of meaning”).

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from 1 Corinthians.

Gospel (Mt 4:12-23)

Matthew’s gospel describes the beginnings of Jesus ministry. In today’s pericope, Jesus proclaims his mission, calls disciples, and begins his ministry of preaching and healing.

• Jesus’ mission. After Herod arrests the Baptizer, Jesus continues the Baptizer’s theme of metanoia (a change of mind/heart). Possibly because of the danger of preaching near Jerusalem, Jesus settles in Galilee. He chooses Capernaum, along the well-traveled Via Maris (“the road to the sea” or “seaward way” of the first reading) as a base. Matthew quotes Isaiah to explain Jesus’ choice, and to show how Jesus’ mission in Galilee fulfills Isaiah’s prophecy. Isaiah’s reference to the “Galilee of the gentiles” foreshadows Jesus’ mission beyond the Jewish people.
• Jesus’ disciples and discipleship. In Jesus’ call of his first disciples, Matthew emphasizes the attributes of a disciple. First, Jesus chooses and invites his disciples, reversing the usual Jewish and Greek practice of the disciple choosing a teacher. Second, the disciple’s response is immediate and total: the fishermen walk away from secure and stable lives and livelihoods. For Matthew’s hearers, the fishermen’s immediate response is a surprise. Scholars suggest that a historical memory of those who encountered Jesus’ charisma and authority in person stands behind the disciples’ experience. Radical change (metanoia) happens when humans encounter grace.
• Jesus’ ministry. Jesus’ ministry begins in Galilee, focused primarily on the people of Israel. Matthew’s phrase “in their synagogues” suggests ongoing tension between Jewish Christians (the ekklesia) and Jews who chose not to follow Jesus (the synagogue). Matthew shows Jesus teaching and healing throughout an area familiar to the hearers of his gospel (Syria and the Decapolis). Jesus and his ministry are the “great light” that has appeared, changing the people living “in a land overshadowed by death.”

Summary and reflection

This week’s readings ask us to think about Jesus’ mission and ministry, and our response to his invitation to follow him. Isaiah proclaims God’s coming restoration of the faithful people, a time of light and joy. Paul urges the Corinthians to the unity that Christ’s cross and gospel proclaim. Jesus calls the Galileans to metanoia, invites disciples, and begins his teaching and healing ministry.

Jesus calls every disciple personally to come with him and to participate in his ministry. In our discipleship, do we bring light and joy to those living in oppression’s gloom? In our daily witness, do our words and actions unify those distracted by human rivalries? In our lifelong ministry, do our own changed minds and hearts reveal God’s presence to all whom we encounter?

—Terence Sherlock

21 August 2022: Twenty-first Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Is 66:18-21	Ps 117:1, 2	Heb 12:5-7, 11-13	Lk 13:22-30
RCL: Is 58:9b-14		RCL: Heb 12:18-29

Discipleship: the need for strength and urgency

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on who will be able to enter the kingdom, and what it will take.

First reading (Is 66:18-21)

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). In today’s pericope, Isaiah explains God’s plan to gather “nations of every language” to restore the Jewish exiles and to worship God. God will call some gentiles to Jerusalem, and send them (“fugitives”) to Asia Minor (“Tarshish”), Libya (“Put”) north Africa (“Lud”), northern Asia between the Black and Caspian seas (“Mosoch”), and Greece (“Javan”) as missionaries (“proclaim my glory among the nations”). Their preaching will convert the nations, and many will come to Jerusalem to worship God, along with the returning Jewish exiles (“your brothers and sisters”). God will select some gentiles as “priests and Levites” to serve in the restored Temple. The Lectionary editors chose this reading because Isaiah’s restoration prophecy echoes the messianic banquet’s inclusion/exclusion theme in today’s gospel.

Second reading (Heb 12:5-7, 11-13)

The second reading is the third in a four-week, semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter, or, more accurately, a sermon, between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author places believers’ sufferings in the contexts of human discipline (within the family, “children”) and divine discipline (within Torah teachings, “my son”). The Greek word translated here as “discipline” actually refers to “the guidance a parent or teacher provides to someone to learn how to live responsibly.” Through baptism, believers are adopted as God’s children (“God treats you as sons [and daughters]”); this is why God “disciplines” believers, just as human fathers teach and discipline their own children. Although no one enjoys such instruction at the time (“a cause for pain, not for joy”), children and students later realize these lessons in responsible living bring “the peaceful fruit of righteousness.” Using an athletic metaphor (“strengthen your drooping hands and weak knees”), the author urges believers to persist in their training and discipline. His closing medical metaphor of healing (“what is lame may not be disjointed but healed”) encourages believers to correct moral failings. The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 13:22-30)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus responds to a question about how many will be saved. Jesus, answering with a saying and a parable, describes who will be included and excluded from the kingdom:

• Saying: the narrow door. Jesus tells his listeners two things about entering the kingdom. First, the word translated here as “strive” means “to fight” or “to labor” or “to struggle.” Jesus suggests that entry into the kingdom will require people to strain urgently with every fiber of their beings. “The few” will have to struggle with “the many” for entry through a space too narrow and a time too short. Second, Jesus emphasizes that the door that leads to the kingdom and the banquet is “narrow.” In the parable that follows, he explains how the door is narrow.
• Parable: the housemaster’s locked door. Jesus underlines how urgent it is for the undecided to change their minds/hearts (metanoia) and follow him. Shortly the housemaster will “arise” (a reference to Jesus’ resurrection) and “lock the door;” those who haven’t acted are locked out of the banquet. They bang on the door, plead, claim they shared a meal (“ate and drank”) with him, and heard him “teach,” but the housemaster says “I don’t know who you are. You failed to act for good (“evildoers”). Go away!” Inside the banquet goes on, with Abraham’s descendants and the prophets. The ones outside failed to act on Jesus’ invitation to discipleship: discipleship is the narrow gate.

Summary and reflection

This week’s readings ask us to think about the requirements to enter God’s kingdom. Isaiah says that all nations will be invited, but only those who recognize God’s glory will be admitted. The Hebrews author tells his hearers that only those who accept God’s teachings and persist in living responsible lives will be found righteous. Jesus warns the undecided that the door is narrow and the time is short to gain entry to God’ banquet.

God’s kingdom is open to all, but only those who persist in metanoia (changing their minds/hearts) and whose words and actions align with Jesus’ life will push through the many clamoring to get in. How do we daily show God’s glory to others in our words and actions? Do we continually work through disappointment and setbacks to learn what God is asking of us? Once we have chosen discipleship, do we urgently strive to align our lives to Jesus’ teachings?

—Terence Sherlock

3 July 2022: Fourteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Is 66:10-14c	Ps 66:1-3, 4-5, 6-7, 16, 20	Gal 6:14-18	Lk 10:1-12, 17-20 or Lk 10:1-9
RCL: Is 66:10-14		RCL: Gal 6:(1-6,) 7-16	RCL: Lk 10:1-11, 16-20

Disciples: visible signs and messengers of God’s kingdom

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how we receive God’s kingdom and reflect it to the world.

First reading (Is 66:10-14c)

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). In today’s pericope, the author celebrates Jerusalem’s restoration (“Rejoice with Jerusalem and be glad”) and the abundance that God will give to the people (“I will spread prosperity over Jerusalem like a river”). Isaiah imagines God as a mother, one who “comforts her charges.” Isaiah’s promise of “the Lord is making known his power” is fulfilled in the disciples’ success in subduing demonic spirits. The Lectionary editors chose this reading to show the promise of Jerusalem’s restoration fulfilled with the arrival of God’s kingdom in today’s gospel.

Second reading (Gal 6:14-18)

The second reading is the conclusion of the semi-continuous reading from Paul’s letter to the Galatia ekklesiais (multiple believing communities in Galatia). Jewish Christian agitators came to Galatia and told gentile Christians that, to be part of the Christian community, the Galatians must follow all Jewish cultural and religious customs. Paul’s letter addresses the “entrance requirements” for gentile Christians. In today’s pericope, the letter’s closing, Paul summarize his key points. First, unlike the agitators who boast in their circumcision, Paul “boasts in the cross” as a sign of God’s power and salvation. Through the cross, Paul is crucified “to the world,” and the “world to Paul.” In choosing the cross, Paul rejects the world, just as the world rejects Paul and his teaching about the cross. Next, Paul reminds his hearers that Christ’s transformative death and resurrection brings about a new creation. Those who are “in Christ” (incorporated into Christ through baptism) are part of this new creation. In the new creation, believers express their faith in Christ by living the law of love; other expressions of faith (circumcision or uncircumcision) no longer mean anything. Those who follow this rule (the new creation and its law of love) are the “Israel of God” (Abraham’s descendants, gentiles and Jews who are “in Christ”). Finally, Paul’s sufferings (see 2 Cor 11:23-29) are signs that he participates in Christ’s cross. Paul has suffered for the gospel, unlike the agitators. Paul closes his letter with a familiar blessing and on a hopeful note that he and the Galatia believing communities will get past the agitators’ disruptions. The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from Galatians.

Gospel (Lk 10:1-12, 17-20)

Luke’s gospel continues Jesus’ instructions “on the road” to Jerusalem. In today’s pericope, Jesus commissions and sends disciples ahead of him, and prays for them on their return. When sending out the disciples, Jesus gives specific instructions about their actions and words:

• Travel simply. Jesus sends the disciples on an urgent mission announcing the kingdom. His message is all they need to carry with them.
• Accept hospitality. Jesus reminds his disciples that they depend on hospitality from people they don’t know and who don’t know them. The disciples should accept what strangers offer with grace and thanks.
• Proclaim the kingdom is near. Jesus’ message is “The kingdom of God is at hand.” The disciples proclaim and reveal the kingdom’s presence by bringing peace, by preaching metanoia (change of mind/heart), and by healing.
• Expect rejection. As Jesus has been rejected, the disciples should also expect rejection. Jesus tells the disciples to warn those who reject God’s kingdom and to continue their mission elsewhere. God alone judges those who reject the kingdom.

Summary and reflection

This week’s readings ask us to think about how our words and actions conform to Jesus’ instructions. Isaiah celebrates the signs of God’s restoration: abundance, prosperity, comfort. Paul urges the Galatians to live as the new creation that Christ’s death and resurrection has brought about: the law of love. Jesus instructs his disciples in the words and actions that announce and reveal the kingdom.

At baptism we became visible signs and messengers of God’s kingdom. How do our daily words and actions measure up? Do we share abundance and give comfort? Do we live the law of love? Do we live and speak the gospel? Are we gracious and grateful? Do we bring peace wherever we go? Are we a gift and a blessing to all we encounter?

—Terence Sherlock

16 January 2022: Second Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Is 62:1-5	Ps 96:1-2, 2-3, 7-8, 9-10	1 Cor 12:4-11	Jn 2:1-11
		RCL: 1 Cor 12:1-11

The sign of water-into-wine

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on covenant and sign.

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). In today’s pericope, Isaiah declares that God will “vindicate” the returning exiles, who are personified by the city of Jerusalem. The world (“all nations,” “all kings”) will know that God acts to restore the people (“a glorious creation”). God transforms Israel’s disastrous history (their turning against God, their forced exile) intro triumph; God calls the people by new names to symbolize their restoration. As in many cultures, the Jewish people believed that a name incorporated and reflected a person’s essence. Jerusalem (and its people), once called “Forsaken” and “Desolate,” God now names “Hephzibah” (meaning “my delight is in her”) and “Beulah” (meaning “a husband’s joy”). Isaiah’s marriage imagery (“as a young man marries a virgin”) is a promise of a new covenant or relationship God will create with the chosen people. The Lectionary editors chose this reading because the nuptial imagery parallels the wedding feast in today’s gospel.

Second reading (1 Cor 12:4-11)

The second reading begins this year’s semi-continuous reading from Paul’s first letter to the Corinth ekklesia. In today’s pericope, Paul reflects on the Spirit as giver of gifts and unifier. He uses the word “gifts” or “charisms” to correct the Corinthians, who emphasize the phenomena’s ecstatic parts over its spiritual parts. God gives gifts to every community member (“each individual”) for some specific reason or need (“benefit”) within the ekklesia. God does not give a gift solely for an individual’s benefit or to exclude other members. Paul lists some of the gifts of “working” and “service.” “Working” gifts empower a person to act; “service” gifts enable a person to proclaim the good news or to do missionary works. Paul is especially interested in “prophecy, discernment, ecstatic speech, and interpretation of ecstatic speech” because the Corinthians consistently misunderstand and misinterpret these gifts. He emphasizes the “one Spirit” who is at work in all these gifts to bring the community together. The Spirit gives gifts to every person; each person has one or more gifts; but no one has all the Spirit’s gifts. The Lectionary editors chose this reading to introduce Ordinary time’s semi-continuous reading from 1 Corinthians.

Gospel (Jn 2:1-11)

John’s gospel recounts Jesus’ first sign: changing water into wine at a wedding in Cana. This story introduces themes that recur throughout John: Jesus’ coming hour, the manifestation of his glory, and disciples coming to faith. This reflection looks at the meaning Jesus’ first sign.

• What is a sign? In the synoptic gospels, Jesus performs miracles or mighty works; In John’s gospel, Jesus performs signs. John presents seven signs: Jesus changes water to wine; heals an official’s son, heals a paralytic, feeds five thousand, walks on water, heals a man born blind, and raises Lazarus. Witnesses often argue about the sign’s meaning or importance, but Jesus states clearly that his signs are meant to bring people to faith. Through his signs, Jesus both reveals God and is the revelation of God.
• What does the sign mean? Jesus’ first sign happens at a wedding feast and centers on wine. Hebrew scripture’s prophets and writers use marriage metaphors to describe God’s covenant with God’s chosen people. (See today’s first reading.) In Jewish messianic thought, the coming of God’s messiah signals the covenant’s renewal. The prophets promise the messianic age will be a time of abundance: God will exceed the people’s needs so that no one wants for anything. The prophets use the image of good wine to exemplify God’s superabundance. All these prophecies culminate at Cana: the messiah, present with God’s people at a wedding feast, creates a superabundance of wine. Jesus, present among God’s people, reveals God’s desire to renew the covenant relationship.
• What are the sign’s results? The narrator says this sign revealed Jesus’ glory and brought his disciples to faith. John’s gospel associates glory with God’s presence, covenant, and gift of the Law (Torah) at Sinai. Jesus’ words (teachings) and actions (signs, life, transformative death, resurrection) reveal the glory of both the Father and Son. Jesus performs signs to bring people to faith. Faith means accepting the word of Jesus. His signs invite people to discipleship, and invite those who already believe to a deeper relationship with Jesus as he continuously reveals God.

Summary and reflection

This week’s readings ask us to think about God’s invitation to covenant. Isaiah’s poetry calls the people to the renewed and restored covenant that God offers. Paul corrects the Corinthians’ self-centered view of spiritual gifts. Jesus’ first sign reveals God again inviting believers to a renewed and perfected covenant relationship.

Covenant requires faith on our part. Do we believe that God will transform our failures into triumphs? Can we release our exclusive and selfish goals and accept God’s empowerment to build up our communities? Can we see God at work in God’s continuing signs that invite us to deeper faith and relationship?

—Terence Sherlock

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