Wednesday of the First Week of Advent

“The Miracle of the Loaves and Fishes”
by Lambert Lombard, c. 1550

Readings for Wednesday of the First Week of Advent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Isaiah 25:6-10a
 
On this mountain the Lord of hosts
will provide for all peoples
A feast of rich food and choice wines,
juicy, rich food and pure, choice wines.
On this mountain he will destroy
the veil that veils all peoples,
The web that is woven over all nations;
he will destroy death forever.
The Lord God will wipe away
the tears from all faces;
The reproach of his people he will remove
from the whole earth; for the Lord has spoken.
On that day it will be said:
“Behold our God, to whom we looked to save us!
This is the Lord for whom we looked;
let us rejoice and be glad that he has saved us!”
For the hand of the Lord will rest on this mountain.
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Commentary on Is 25:6-10a
 
Isaiah once more envisions the messianic kingdom where there is no enmity between peoples, there is no want, and the whole world rejoices in great peace. This reading is favored at funeral liturgies because of its image of the heavenly kingdom. There is a clear sense of anticipation, appropriate for the Advent season as the Second Coming is looked for as well as the Lord’s nativity.

The prophet has, in the previous chapter, started a discourse about the Apocalypse, predicting the destruction of Israel. In this hymn, he envisions the salvation God will provide for the faithful. The imagery of the Lord’s banquet used in this psalm, coupled with clear references to the messianic promises (“he will destroy death forever") and the idea that God will come in the end with salvation, will be remembered later at the Last Supper (see Matthew 26:29, Mark 14:25, and Luke 22:18). The eternal nature of the invitation to participate in this banquet is clear as is the universal nature of the call (“the Lord of hosts will provide for all peoples”).
 
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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6
 
R. (6cd) I shall live in the house of the Lord all the days of my life.

The Lord is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. I shall live in the house of the Lord all the days of my life.

He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. I shall live in the house of the Lord all the days of my life.

You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. I shall live in the house of the Lord all the days of my life.

Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the Lord
for years to come.
R. I shall live in the house of the Lord all the days of my life.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6
 
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).”[4]  While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”
 
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[5]
 
CCC: Ps 23:5 1293
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Gospel: Matthew 15:29-37
 
At that time:
Jesus walked by the Sea of Galilee,
went up on the mountain, and sat down there.
Great crowds came to him,
having with them the lame, the blind, the deformed, the mute,
and many others.
They placed them at his feet, and he cured them.
The crowds were amazed when they saw the mute speaking,
the deformed made whole,
the lame walking,
and the blind able to see,
and they glorified the God of Israel.
Jesus summoned his disciples and said,
“My heart is moved with pity for the crowd,
for they have been with me now for three days
and have nothing to eat.
I do not want to send them away hungry,
for fear they may collapse on the way.”
The disciples said to him,
“Where could we ever get enough bread in this deserted place
to satisfy such a crowd?”
Jesus said to them, “How many loaves do you have?”
“Seven,” they replied, “and a few fish.”
He ordered the crowd to sit down on the ground.
Then he took the seven loaves and the fish,
gave thanks, broke the loaves,
and gave them to the disciples, who in turn gave them to the crowds.
They all ate and were satisfied.
They picked up the fragments left over–seven baskets full.
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Commentary on Mt 15:29-37
 
Jesus is continuing his healing ministry. These actions were spoken of earlier as the Lord pointed them out to the disciples of John the Baptist in Matthew 11:4-5.  Jesus quoted an earlier pronouncement as a reference to Isaiah's prophecy indicating actions to be expected of the Messiah (Isaiah 35:5ff). The Messiah comes as an agent of forgiveness and healing - explicit evidence of God's love.
 
Next follows Matthew's account of the multiplication of the loaves which is a doublet of the story found in Matthew 14:13-21. In this story, however, Jesus takes the initiative instead of the disciples and the crowd has been with him for three days. We see a good deal of Hebrew numerology in this story in the "three days" the crowd has been with him. In addition to the three days Jesus lay in the tomb, we find ancient Hebrew words used three times to signify the most profound usage (i.e. great, great, great is equivalent to great, greater, greatest). The use of seven loaves and baskets of fragments, with seven being the most perfect number, indicates the fullness of the event.
 
We also see the significant eucharistic implications of this event as Jesus provides a miracle to satisfy the crowd in the breaking of the bread. Placed as it is, immediately following the description of how he was healing the sick, causing the blind to see, and making the lame walk, we are given a vision of the fulfillment of the Messiah’s mission as predicted by Hebrew prophets.
 
CCC: Mt 15:32-39 1335; Mt 15:36 1329
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Reflection:
 
Looking forward and looking back, that is where Scripture takes us constantly this Advent season. We recall today the wondrous gift we were given in Christ our Savior. We see him at his peak. As true man, he heals the sick and then feeds the multitudes in this image of eucharistic peace. We recall, looking back, how much he loves us. Indeed, when he fed the multitudes those two thousand years ago, he was feeding us as well. When he cured the sick, gave sight to the blind, and made the crippled whole, he was doing that for us too.
 
We look back and give thanks. Then we read Isaiah’s vision of the peace in the Kingdom of God and we look forward: forward to a day when the Lord comes again in glory and we will experience heavenly bliss. The miracle of God’s vision, a vision that stretches back through time and looks forward to eternity, fills us with anticipation as the Advent of our Lord is once more recalled in our celebration.
 
And what, we ask, must we do to experience that indescribable peace we are promised? The Lord gave us the example. In the very early Church it was called “the Way.” It begins with the Great Commandment that we see so clearly lived by our Lord in today’s Gospel. He loves God so intensely that the acts of healing cause those present to glorify God (not Jesus). His acts of mercy, for the people he both cured and fed, speak the words, “love one another.”
 
From those actions, the peace of Christ flows. “The Way” is our answer. We follow the Lord’s example, caring for those less fortunate, feeding the hungry, seeking no praise for ourselves but humbly walking with God who blesses us. Today the great message of hope conveyed in Scripture is taken to heart. Our burdens are lighter. There is a spring in our step. The Savior of the world has been revealed and his great promise is our continuing hope.
 
Pax
 

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[1] The picture is “The Miracle of the Loaves and Fishes” by Lambert Lombard, c. 1550.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Psalm 23.
[5] Ibid.

Feast of Saint Andrew, Apostle

Biographical Information about St. Andrew

“St Andrew”
by Jusepe de Ribera, 1616-18

 
Readings for the Feast of Saint Andrew [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 10:9-18
 
Brothers and sisters:
If you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
The Scripture says,
No one who believes in him will be put to shame.
There is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For everyone who calls on the name of the Lord will be saved.
 
But how can they call on him in whom they have not believed?
And how can they believe in him of whom they have not heard?
And how can they hear without someone to preach?
And how can people preach unless they are sent?
As it is written,
How beautiful are the feet of those who bring the good news!
But not everyone has heeded the good news;
for Isaiah says, Lord, who has believed what was heard from us?
Thus faith comes from what is heard,
and what is heard comes through the word of Christ.
But I ask, did they not hear?
Certainly they did; for
 
Their voice has gone forth to all the earth,
and their words to the ends of the world.
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Commentary on Rom 10:9-18
 
As part of his dialogue regarding why the Jews had failed in their mission, St. Paul calls upon the Roman Christians to profess their belief that Jesus is the Son of God, divine in his own person. The Jewish converts could not say the name of God but referred instead to Yahweh as “Lord.” By asking the Christians to “confess with your mouth that Jesus is Lord,“ they professed their belief in his divinity and what flowed from that profession was justification (to be made just as if one had not sinned). In justification is salvation since the physical act of confessing with the lips must come from an interior faith from the heart.
 
The evangelist continues his call to faith explaining that this path to salvation is open to all peoples (“There is no distinction between Jew and Greek"). This invitation does not have any prerequisites (i.e. one does not have to have come to belief through Judaism) to be unified in Christ, paraphrasing Isaiah 28:16.
 
In the next section (v. 14-21) St. Paul poses questions as to why the Jewish people forfeited their status as favorites in the eyes of God. Perhaps there were reasons which he rhetorically proposes and then rejects: did they not hear; did they not understand? To the question, have they not heard? St. Paul responds quoting Psalm 19:5, which concludes this passage.
 
CCC: Rom 10:9 343, 186, 449; Rom 10:12-13 2739; Rom 10:13 2666; Rom 10:14-15 875; Rom 10:17 875
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Responsorial Psalm: Psalm 19:8, 9, 10, 11
 
R. (10) The judgments of the Lord are true, and all of them are just.
or:
R. (John 6:63) Your words, Lord, are Spirit and life.
 
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. The judgments of the Lord are true, and all of them are just.
or:
R. Your words, Lord, are Spirit and life.
 
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. The judgments of the Lord are true, and all of them are just.
or:
R. Your words, Lord, are Spirit and life.
 
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. The judgments of the Lord are true, and all of them are just.
or:
R. Your words, Lord, are Spirit and life.
 
They are more precious than gold,
than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.
R. The judgments of the Lord are true, and all of them are just.
or:
R. Your words, Lord, are Spirit and life.
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Commentary on Ps 19:8, 9, 10, 11
 
Psalm 19 is a hymn of praise. In this passage, we give praise for God’s gift of the Law which guides us in our daily lives. The hymn extols the virtues of obedience and steadfastness to the Law and its precepts. The passage also reflects the idea that following God’s statutes leads to peace and prosperity.
 
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Gospel: Matthew 4:18-22
 
As Jesus was walking by the Sea of Galilee, he saw two brothers,
Simon who is called Peter, and his brother Andrew,
casting a net into the sea; they were fishermen.
He said to them,
“Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers,
James, the son of Zebedee, and his brother John.
They were in a boat, with their father Zebedee, mending their nets.
He called them, and immediately they left their boat and their father
and followed him.
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Commentary on Mt 4:18-22
 
This passage is the account in St. Matthew’s Gospel of the call of the first disciples. The important principle provided in this episode is the fact that the four disciples called by Jesus, the first four, followed the Lord immediately.  It is recorded that they left their entire livelihood and all their possessions behind and followed Jesus. (A similar abruptness is found also in the call of Levi, Matthew 9:9.)

Ironically the notes on this section point out that three of the four called, Peter, James, and John, are distinguished by a particular closeness to Jesus. The reason that Matthew’s account indicates the disciples left work and family immediately, without any explanation, may be due in part to Andrew’s earlier encounter with Jesus as a disciple of John the Baptist (John 1:40).
 
CCC: Mt 4:19 878; Mt 4:21 878
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Reflection:
 
What would the world be like if St. Andrew had not become a disciple of St. John the Baptist?  We don’t know what called him to follow the Voice, to become a member of that close circle of devout followers.  But we do know that if the Apostle had not, he would never have been sent, as tradition holds, with his companion to ask Jesus if he was the one to come or if they should expect someone else.
 
And what if he had not done as St. John had suggested and heard those words: “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them” (Luke 7:22)?  Those words had meaning beyond the obvious.  While indeed the blind, the lame, and deaf were healed, those events were a direct reference to the prophecy of Isaiah (Isaiah 61:1).
 
[Note: there are two different versions about the call of Andrew and his brother, Simon (St. Peter).  In Matthew, Mark, and Luke, Jesus calls them while they are fishing with their father (Mark 1:16; Matthew 4:18-22; Luke 5:1-11), although we notice in Luke, Andrew is not mentioned.  However, in the Gospel of St. John, hear the following: "Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. He first found his own brother Simon and told him, ‘We have found the Messiah’ (which is translated Anointed)." (John 1:35-41) The reflection above sort of cross-references the two versions of the call.]
 
And what did St. Andrew do?  He returned to the Baptist and then, perhaps taking St. John’s own mission to the next level went immediately to his brother (John 1:37-40).  The words he spoke to him echo through the thousands of years that have passed.  They are graven in the heart of every Christian who has ever come to faith, "We have found the Messiah."
 
From that point forward the profession of faith made by and to the brother of Peter, who would be given the Keys to the Kingdom, would shape the whole world.  To those first four disciples would be added eight more, including the one who betrayed him.  From them, the Gospel of the Lord would travel to every part of the world.  It began with a simple statement of faith - "We have found the Messiah."
 
Today as we celebrate the feast day of St. Andrew, we thank God for the gift of faith, the faith he gave St. Andrew and all the apostles and the faith he gives us.  We ask on this day that St. Andrew will intercede for us, and the one he found will bless us with an abundance of faith, so that we in our turn may announce it to the world - "We have found the Messiah."
 
Pax
 
In other years: Tuesday of the First Week of Advent
 

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[1] The picture is “St Andrew” by Jusepe de Ribera, 1616-18.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Monday of the First Week of Advent

“Healing the Centurion’s Servant”
by Alexandre Bida, c. 1875

 
Readings for Monday of the First Week of Advent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Isaiah 2:1-5
 
This is what Isaiah, son of Amoz,
saw concerning Judah and Jerusalem.
In days to come,
the mountain of the Lord’s house
shall be established as the highest mountain
and raised above the hills.
All nations shall stream toward it;
many peoples shall come and say:
“Come, let us climb the Lord’s mountain,
to the house of the God of Jacob,
that he may instruct us in his ways,
and we may walk in his paths.”
For from Zion shall go forth instruction,
and the word of the Lord from Jerusalem.
He shall judge between the nations,
and impose terms on many peoples.
They shall beat their swords into plowshares
and their spears into pruning hooks;
one nation shall not raise the sword against another,
nor shall they train for war again.
O house of Jacob, come,
let us walk in the light of the Lord!
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Commentary on Is 2:1-5
 
This selection presents Isaiah’s vision of a time of unity, the great messianic destiny. He sees a time when all peoples will recognize God as the one true God and flock to his call. (Isaiah uses the “highest mountain” metaphor in the Hebrew context. High places were places closest to God. Mountain tops frequently in places where altars were built. “Highest” would then be above all others.) The “highest mountain” means that all other beliefs become subservient to the One God. He sees the unity of all the nations under one God and one Messiah.
 
The prophet sees the Law of the Lord governing all peoples, and a time of great peace as a result of the universal unity of people in faithfulness to God. “O house of Jacob, come, let us walk in the light of the Lord!” Isaiah implores the faithful of the house of Jacob (the Israelites) to fulfill his vision quickly.
.
CCC: Is 2:2-5 762; Is 2:2-4 64; Is 2:4 2317
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Responsorial Psalm: Psalm 122:1-2, 3-4b, 4cd-5, 6-7, 8-9
 
R. Let us go rejoicing to the house of the Lord.
 
I rejoiced because they said to me,
“We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
 
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.
 
According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
 
Pray for the peace of Jerusalem!
May those who love you prosper!
May peace be within your walls,
prosperity in your buildings.
R. Let us go rejoicing to the house of the Lord.
 
Because of my relatives and friends
I will say, “Peace be within you!"
Because of the house of the LORD, our God,
I will pray for your good.
R. Let us go rejoicing to the house of the Lord.
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Commentary on Ps 122:1-2, 3-4b, 4cd-5, 6-7, 8-9
 
Psalm 122 is a song of praise that anticipates the great procession into God’s house. While the Hebrews would have used this as a literal processional song, we see it as anticipating our entry into the New Jerusalem, the Kingdom of God. It supports Isaiah’s vision of the messianic kingdom (Isaiah 2:1-5); it also points to Jerusalem as the center and source of the Law and the Davidic dynasty to rule the unified kingdom with the Lord our God providing the source of peace.
 
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Gospel: Matthew 8:5-11
 
When Jesus entered Capernaum,
a centurion approached him and appealed to him, saying,
“Lord, my servant is lying at home paralyzed, suffering dreadfully.”
He said to him, “I will come and cure him.”
The centurion said in reply,
“Lord, I am not worthy to have you enter under my roof;
only say the word and my servant will be healed.
For I too am a man subject to authority,
with soldiers subject to me.
And I say to one, ‘Go,’ and he goes;
and to another, ‘Come here,’ and he comes;
and to my slave, ‘Do this,’ and he does it.”
When Jesus heard this, he was amazed and said to those following him,
“Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob
at the banquet in the Kingdom of heaven.”
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Commentary on Mt 8:5-11
 
This story of the centurion is shortened by a couple of verses to focus our attention on the authority of Jesus, and the role faith can play in accessing that authority. The centurion’s description of his own understanding of authority translates to his faith that Jesus can command all things without needing to be physically present to that which he commands.
 
Jesus’ response to the centurion is "'I will personally go and heal him.'" [This would have made the centurion and his home instantly famous and satisfied the centurion's request. But instead of simply following the Lord, he replies:] "'O Lord, I am not worthy...': Before he explains his reasoning, the centurion utters the second half of his prayer, which has been immortalized by the Roman liturgy as the exclamation before receiving Holy Communion." [4]
 
In the longer version, Jesus also condemns the Jewish people for their lack of faith and heals the centurion's servant as requested.
 
CCC: Mt 8:8 1386; Mt 8:10 2610; Mt 8:11 543
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Reflection:
 
Our Advent readings start with a vision of what will come as a result of the impending birth of Jesus. Much as parents of a new baby have a vision of what that child will become, Isaiah predicts that Christ, the Messiah, will come to unify God’s children and bring peace. The psalmist envisions that same kingdom, flowing from the dynasty of King David’s throne. And the Gospel shows us that Jesus, Christ the King and Prince of Peace, will command that kingdom. However, he does not tell us how long that will take. God’s time has always been difficult for us.
 
As we begin our spiritual preparation in Advent, we will use the analogy of our preparation for the arrival of a child being born into our homes. We picture our lives in the presence of such a wonder of compassion. As we do so, let us make room in our hearts, creating a warm and inviting place.
 
We suggest that a first step would be reconciliation, cleaning out the old bad things that might crowd the space. It is somewhat ironic that the sacrament of reconciliation is one of the two sacraments of healing.  When asked, most Catholics might say that only anointing of the sick was a healing device.  Yet, here is what the Catechism of the Catholic Church has to say:
 
1422  "Those who approach the sacrament of Penance obtain pardon from God's mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which by charity, by example, and by prayer labors for their conversion."
 
Once we have fixed the damage, we must put on a new coat of paint. That paint is our prayer life. That room needs many coats to cover the natural tendencies of our human nature that try to bleed through.
 
If we are currently not spending much time in prayer, now is a great time to start. If we are spending some time in prayer each day, let’s see if we can’t add some time or some intentions to our list. Nothing warms the space in our heart like prayer. Prayer, constant, praising, and loving, for ourselves, our families and the world will create a warm space. 
 
Pax
 

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[1] The picture used today is “Healing the Centurion’s Servant” by Alexandre Bida, c. 1875.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 516.

First Sunday of Advent

Catechism Links [1]
CCC 668-677, 769: The final tribulation and Christ’s return in glory
CCC 451, 671, 1130, 1403, 2817: “Come, Lord Jesus!”
CCC 439, 496, 559, 2616: Jesus is the Son of David
CCC 207, 210-214, 270, 1062-1063: God is faithful and merciful

“The Triumph Of Christianity Over Paganism”
by Gustave Doré, c. 1868

Readings for the First Sunday of Advent [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Jeremiah 33:14-16
 
The days are coming, says the LORD,
when I will fulfill the promise
I made to the house of Israel and Judah.
In those days, in that time,
I will raise up for David a just shoot ;
he shall do what is right and just in the land.
In those days Judah shall be safe
and Jerusalem shall dwell secure;
this is what they shall call her:
“The LORD our justice.”
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Commentary on Jer 33:14-16
 
Jeremiah predicts the continuation of the dynasty of King David (“I will raise up for David a just shoot”) in fulfillment of the prophecy made to Nathan in 2 Samuel 7:11-16 (see also Psalm 89:35ff). "The reference to the true [just] branch [shoot] of David's line draws on Isaiah 11:1-16 which portrays the righteous Davidic monarch as a branch ('tsemah') from the root of Jesse, language which is at home in the agriculturally centered world of ancient Israel." [5] To contemporaries of the period, this would have announced the restoration of Judah and Jerusalem. This selection is the second time the prophet has predicted the coming of the Messiah, the first being in Jeremiah 23:5-6. This prediction, fulfilled in Jesus, is one reason so much stress is laid on Jesus’ genealogy.
 
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Responsorial Psalm: Psalm 25:4-5, 8-9, 10, 14
 
R. (1b) To you, O Lord, I lift my soul.
 
Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior,
and for you I wait all the day.
R. To you, O Lord, I lift my soul.
 
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.
R. To you, O Lord, I lift my soul.
 
All the paths of the LORD are kindness and constancy
toward those who keep his covenant and his decrees.
The friendship of the LORD is with those who fear him,
and his covenant, for their instruction.
R. To you, O Lord, I lift my soul.
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Commentary on Ps 25:4-5, 8-9, 10, 14
 
In this hymn of thanksgiving, we hear the petition we have all made many times.  In paraphrase, it is “God tell me what you want me to do.  Tell me how to follow you.”  It goes on to say how blessed are those who have found that path. This selection gives a clear sense of the Lord’s path announced by angelic messengers, prophets, and the very Law of Moses: the culmination and completion of God’s covenants in the tradition of the Hebrews.
 
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Reading II: 1 Thessalonians 3:12—4:2
 
Brothers and sisters:
May the Lord make you increase and abound in love
for one another and for all,
just as we have for you,
so as to strengthen your hearts,
to be blameless in holiness before our God and Father
at the coming of our Lord Jesus with all his holy ones.  Amen.
 
Finally, brothers and sisters,
we earnestly ask and exhort you in the Lord Jesus that,
as you received from us
how you should conduct yourselves to please God
and as you are conducting yourselves
you do so even more.
For you know what instructions we gave you through the Lord Jesus.
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Commentary on 1 Thes 3:12—4:2
 
St. Paul speaks to the Thessalonians about encouraging their already fervent love for one another and the Lord. This selection (4:1ff) begins the Apostle’s exhortation on holiness and chastity. He has warned them earlier that they will be facing resistance, and that it is now necessary to strengthen themselves for what is to come. The reference to "instructions" refers to Christian morality. "Christian morality is not viewed as natural law, but as the will of God (Matthew 6:10). sanctification: This connotes a progress toward holiness, a likeness to God (3:13). [6]
 
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Gospel: Luke 21:25-28, 34-36
 
Jesus said to his disciples:
“There will be signs in the sun, the moon, and the stars,
and on earth nations will be in dismay,
perplexed by the roaring of the sea and the waves.
People will die of fright
in anticipation of what is coming upon the world,
for the powers of the heavens will be shaken.
And then they will see the Son of Man
coming in a cloud with power and great glory.
But when these signs begin to happen,
stand erect and raise your heads
because your redemption is at hand.
 
“Beware that your hearts do not become drowsy
from carousing and drunkenness
and the anxieties of daily life,
and that day catch you by surprise like a trap.
For that day will assault everyone
who lives on the face of the earth.
Be vigilant at all times
and pray that you have the strength
to escape the tribulations that are imminent
and to stand before the Son of Man.”
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Commentary on Lk 21:25-28, 34-36
 
Jesus finds it necessary to remind his disciples not to become complacent in their practice of the faith. It is one of his sternest warnings that the end will come without notice and judgment will be immediate. The final verses of this same Gospel reading concluded the Liturgical Year, having been used the previous day (Saturday of the 34th Week in Ordinary Time) and is repeated to begin the Advent season. This dual use emphasizes that we celebrate not only the coming of Christ in his nativity but look forward to his second coming in glory.
 
"It is clear from this short section that Luke (different from 1 Thessalonians) eliminated the idea of an immediate Parousia.  Sudden trials will strike everyone, and so there is need of continual vigilance.  Everyone, however, will eventually take part in the Parousia.  How a person lives now determines how he will 'stand before the Son of Man.'" [7] 
 
CCC: Lk 21:27 671, 697; Lk 21:34-36 2612
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Reflection:
 
Happy new year! It is indeed the beginning of the new church or liturgical year.  We start fresh, as we do at the beginning of the new calendar year, seeking to improve ourselves through resolutions and promises.  The main differences are, in the year of our faith journey, we seek to draw closer to our Lord Jesus’ example of love for others and love of God.  We start our efforts to become more Christ-like by recalling that Jesus has come and is coming – our Advent season.
 
The Advent season is intended to be analogous to a child’s gleeful anticipation on Christmas Eve.  From a spiritual perspective, our Advent season is intended to rekindle our anticipation for Christ’s ultimate victory, coming in glory, robed in light, by reminding us of his enigmatic first coming for our salvation.
 
I have marveled before that for all of our reflection and prayer, for all of our questioning and study, we find, in the millennia since Christ walked the earth as man, that others, graciously endowed with the gift of faith, have reflected more deeply and expressed more clearly the ideals the Lord saw fit to impart. In this case I offer the words of St. Cyril of Jerusalem, Bishop and Doctor of the Church who served us until his death in 386 AD as an example:
 
We do not preach only one coming of Christ, but a second as well, much more glorious than the first. The first coming was marked by patience; the second will bring the crown of a divine kingdom.
 
In general, what relates to our Lord Jesus Christ has two aspects. There is a birth from God before the ages, and a birth from a virgin at the fullness of time. There is a hidden coming, like that of rain on fleece, and a coming before all eyes, still in the future.
 
At the first coming he was wrapped in swaddling clothes in a manger. At his second coming he will be clothed in light as in a garment. In the first coming he endured the cross, despising the shame; in the second coming he will be in glory, escorted by an army of angels.
 
We look then beyond the first coming and await the second. At the first coming we said: Blessed is he who comes in the name of the Lord. At the second we shall say it again; we shall go out with the angels to meet the Lord and cry out in adoration: Blessed is he who comes in the name of the Lord. (From the Catechetical Lectures of St. Cyril of Jerusalem) 
 
St. Cyril reminds us, as does the Gospel from St. Luke, that the Kingdom of God has not yet been fulfilled. While we most commonly use this Advent season to anticipate the triumph of the manger, we need also to be vigilant in our faith as the Lord’s second coming needs to find us diligent in our faith.
 
What then will our Advent celebration look like this year?  Will there be enough thought and prayer over the Lord’s arrivals to offset the secular flavor that has taken over the public notion of this season?  Will we be able to remain focused on the sense of impending liberation from the bonds of sin in order to avoid the sins this secular season seems to bring out in many – greed, avarice, gluttony, and indifference?
 
This season, perhaps more than any in modern history will be the “Holiday Season,” not the Christmas season, and Advent will be seen as an anachronism.  The majority of our fellow citizens prefer that we not emphasize the “reason for the season” as the old saying goes.  They prefer that it be a time of fun and good cheer, a time for excesses of all sorts, not the least of which is spending on meaningless gifts for the sake of spending.
 
How are we to avoid being sucked into this sense of self-service? Well, first we remind ourselves daily of what we look forward to.  There are some excellent aids developed especially for this and they have traditionally been available to anyone who wants one.  This year we are also given a special prayer to start us off from none other than St. Paul.  He writes to the Thessalonians a prayer that could have been directed at each of us:
 
Brothers and sisters:
May the Lord make you increase and abound in love
for one another and for all,
just as we have for you,
so as to strengthen your hearts,
to be blameless in holiness before our God and Father
at the coming of our Lord Jesus with all his holy ones.  Amen.
 
At the heart of this prayer is the one key command that will keep us focused on what is important: “Love one another.”  It was the Lord’s commandment to us and the one he exemplified as he came to the humble manger, born of our Blessed Mother. If we can keep the memory of that command alive, and how it came to us, we will triumph over all attempts to pervert the season of joyous anticipation into something it was never intended to be.
 
Our Scripture for this first week of our Advent season expresses this very thought.  So in this new year, we ask that your pledge yourselves to that ancient axiom: “As we Worship [Pray], So we Believe, So we Live.”
 
Pax

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “The Triumph Of Christianity Over Paganism” by Gustave Doré, c. 1868.
[3] S.S. Commemoratio
[4]The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] The Jewish Study Bible, © 2004 Oxford University Press, New York, NY, p. 996.
[6] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 48:23 p. 231.
[7] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:149, p. 155.