#always read Matthew in light of God as Emmanuel

[frmartinshomiliesandreflections]

20th July >> Fr. Martin's Gospel Reflections / Homilies on Matthew 11:28-30 for Thursday, Fifteenth Week in Ordinary Time: ‘Come to me, all you who labour’.

Thursday, Fifteenth Week in Ordinary Time

Gospel (Except USA) Matthew 11:28-30 My yoke is easy and my burden light.

Jesus said, ‘Come to me, all you who labour and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.’

Gospel (USA) Matthew 11:28-30 I am meek and humble of heart.

Jesus said: “Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light.”

Reflections (7)

(i) Thursday, Fifteenth Week in Ordinary Time

Today’s first reading reveals a God who is intimately bound up with the sufferings and struggles of his people, ‘I have visited you and seen all that the Egyptians are doing to you. And so I have resolved to bring you up out of Egypt’. Here is a God who is not isolated in his heavens but is deeply immersed in the suffering of the oppressed. This is the God whom Jesus fully reveals. Jesus, God-with-us, reveals a God who suffers with those who suffer, who is deeply moved by those who are burdened. In today’s gospel reading, Jesus calls out to the burdened, especially those who have been burdened by the rigorous interpretation of God’s Law by the religious leaders. Later on in this gospel or Matthew, Jesus will say of the scribes and Pharisees, ‘They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them’. In paradoxical language, Jesus declares that his burden is ‘light’. It is not that his teaching is less demanding that the teaching of the Jewish Law. Indeed, in this gospel of Matthew, Jesus calls for a virtue that exceeds that of the scribes and Pharisees. However, this virtue is to be lived out of a personal relationship of love with himself. Jesus doesn’t just give a teaching; he gives himself as a supportive companion and an inner resource. In the gospel reading, Jesus does not say, ‘Come to my teaching’, but, ‘Come to me’. We are invited into a intimate relationship with one who is ‘gentle and humble in heart’. Our loving relationship with the Lord will not be experienced as burdensome but as ‘rest’, as a source of refreshment, such as thirsty travellers in the wilderness would find at an oasis. The Lord’s invitation to ‘Come to me’ is always prior to his call to live in a certain way. In and through our communion with one who loves us deeply, we are empowered to take the path of life he sets before us.

And/Or

(ii) Thursday, Fifteenth Week in Ordinary Time

On one occasion in the gospels Jesus criticized the religious leaders of his day for burdening people by imposing unnecessary demands on them. They made the Jewish Law more demanding than it needed to be. In this morning’s gospel reading, in contrast, Jesus calls out to those who feel burdened by all sorts of demands that have been made on them and he promises them rest. Jesus calls them into a personal relationship with himself, ‘Come to me... learn from me’, he says. Rather than giving them a new set of laws, he offers them a life-giving relationship with himself. At the heart of the Christian faith is not so much a moral code or a set of religious laws but, rather, a person, the person of Jesus Christ who is Emmanuel, God-with-us. We are called to come to him, as he has come to us, to relate to him in love, as he has given himself for us in love. In coming to him we discover him to be, not an impersonal taskmaster, but, rather, someone who is gentle and humble in heart. The living out of our relationship with him will be demanding; walking in his way often requires saying ‘no’ to other, seemingly more attractive, ways. However, his demands are the demands of love; the path he puts before us is life-giving rather than oppressive and overburdening. His loving relationship with us and ours with him empowers us to take that path, to walk in his way.

And/Or

(iii) Thursday, Fifteenth Week in Ordinary Time

In the gospel reading, Jesus addresses himself to those who were burdened. We can all find ourselves burdened for many reasons. We may feel overworked; some relationship in our lives may have become a burden over time; we may struggle with ill health occasionally. We can be left feeling burdened for all kinds of reasons. In the gospel reading, Jesus addresses his words to those who felt burdened by the demands of the Jewish Law. These were demands they struggled to meet, and in failing to meet them they felt themselves to be religious outcasts. To such people, Jesus does not offer a new law. Rather, he offers them himself; he calls them and all of us into a personal relationship with himself. ‘Come to me’, he says, ‘learn from me’. We are to come to him and learn from him; he is a teacher whose teaching is visible in his person, in who he is and how he lives. To learn from someone, we need to be around them over time. In saying, ‘Come’, Jesus is really saying, ‘Come and remain’. We are called into an ongoing relationship with the Lord. It is in and through that relationship that we learn to live as he calls us to live, as he wants us to live. We live out of our relationship with him, or more fundamentally, out of his relationship with us, because it is he who initiates that relationship, it is he who keeps on saying to us ‘Come’. He promises us that if we come to him and remain with him, we will discover that his yoke is easy and his burden is light. Yes, his way of life is demanding, but his relationship with us and ours with him makes it much less demanding than it would otherwise be. As Saint Paul says in one of his letters, ‘his power at work within us is able to accomplish immeasurably far more than all we can ask or imagine’. It is by remaining in Jesus, as branches in the vine that our lives will bear much fruit.

And/Or

(iv) Thursday, Fifteenth Week in Ordinary Time

When Jesus declares in today’s gospel reading, ‘my yoke is easy and my burden light’, he is saying that his teaching, his understanding of God’s will, is not something burdensome. Rather, his teaching is liberating and life-enhancing. If his teaching is received and lived, it lightens the burden of oppression; it brings joy. That is not to say that Jesus’ teaching is not demanding. We only have to listen to the Sermon on the Mount to realize that Jesus’ teaching is in many ways more demanding than the teaching of the Jewish Law. If the Law prohibits murder, Jesus prohibits the kind of anger that can lead to murder. If the Law says, ‘an eye for an eye’, Jesus says ‘love your enemy’. His teaching is demanding but not burdensome. That is because Jesus does not ask us to live his teaching out our own strength alone. He empowers us to live out his teaching. In today’s gospel reading, Jesus does not say, ‘Come to my teaching’, but ‘Come to me’. He does not say, ‘learn my teaching’, but ‘learn from me’. He calls us into a personal relationship with himself. It is in coming to him that we receive his Spirit, the Holy Spirit, and so are empowered to live his teaching and, thereby, to become fully alive as human beings. Jesus promises that here and now we will experience something of that rest that awaits us in eternity if we come to him and allow him to empower us to live his teaching in our daily lives.

And/Or

(v) Thursday, Fifteenth Week in Ordinary Time

Today’s gospel reading has spoken very personally to believers of every generation. There is something about that invitation of Jesus, ‘Come to me, all you who labour and are overburdened’, that makes us feel it is addressed to each one of us personally. In its original setting, Jesus was addressing himself to those who had come to feel overburdened by the very strict interpretation of the Jewish Law that the religious authorities were attempting to impose on them. However, that invitation of Jesus speaks to us all whenever we feel burdened for whatever reason. As we hear Jesus’ invitation, ‘Come to me’, and respond to it, we also hear the promise that he makes to us, ‘I will give you rest’. When we hear the word ‘rest’ the experience of sleep might come to mind, or, at least, inactivity. However, on the lips of Jesus, the word ‘rest’ would suggest the experience of suddenly coming upon an oasis of refreshment, having travelled through a desert terrain. It is the experience that is referred to in the Psalm, ‘the Lord is my Shepherd’, ‘near restful waters he leads me to revive my drooping spirit’. The Lord is promising that if we come to him, we will experience a renewal of our spirits, a greater fullness of life, which is a foretaste of that fullness of life, that eternal rest, that awaits us beyond this earthly life. Jesus speaks of himself as gentle and humble in heart, qualities that will prove truly refreshing and life-giving for those who labour and are overburdened. Of course, Jesus’ way of life is demanding, but Jesus is suggesting that it is not burdensome because he travels this way with us. He calls us to walk in his way out of the strength we receive from the deeply personal relationship he desires to have with each one of us.

And/Or

(vi) Thursday, Fifteenth Week in Ordinary Time

In today’s first reading, Moses asks God for his name. It is a bold request. In the biblical tradition, someone’s name reveals their core identity. In his reply to Moses’ request, God reveals his name to be ‘I am’ – ‘This is what you must say to the sons of Israel: “I am” has sent me to you’. The name ‘I am’ suggests God’s presence to his people, and the larger context of the passage indicates that it is God’s saving and liberating presence that is to the fore, ‘I have resolved to bring you out of Egypt’. Jesus is the fullest revelation of God in human form and in John’s gospel, in particular, he often speaks of himself as ‘I am’, as in ‘before Abraham was, I am’. In today’s gospel reading, Jesus speaks as one who has a uniquely intimate relationship with God, ‘no one knows the Son except the Father, just as no one knows the Father except the Son’. Yet, his closeness to God is matched by his closeness to men and women, especially to those who labour and are overburdened because of an oppressive interpretation of the Jewish Law by those considered ‘learned’ and ‘clever’. Jesus issues a very personal invitation to the burdened, ‘come to me… learn from me’. Jesus does not invite people to a new code but to an intimate relationship with himself, comparable to his intimate relationship with God. It is in allowing Jesus to draw us to himself that we will come to share in his ‘rest’. ‘Rest’ here is not the absence of activity. It suggests the ‘restful waters’ of Psalm 23, to which the Lord leads us to revive our drooping spirits. As we draw close to the Lord, our spirits are revived and we are empowered to live by his teaching, which, while demanding, will be experienced as ‘light’.

And/Or

(vii) Thursday, Fifteenth Week in Ordinary Time

This short gospel reading is one that has spoken powerfully to believers over the centuries. The personal nature of Jesus’ invitation is very striking. He does not say, ‘Come to my teaching’ or ‘learn from all I say and do’, but, rather, ‘Come to me’ and ‘learn from me’. He calls us into an intimate and personal relationship with himself as one who is ‘gentle and humble in heart’. In the next chapter of his gospel, Matthew identifies Jesus with the servant of God who ‘will not break a bruised reed or quench a smouldering wick’. He is gentle and humble in the sense of knowing how to receive people in their weakness and vulnerability. He encourages us to turn towards him when we feel crushed or overburdened by life’s demands. When Jesus issues an invitation in the gospels, it is often accompanied by a promise. His invitation to come to him is accompanied by a promise of rest. ‘Rest’ is not simply the absence of activity or work. The Sabbath rest was a time when people were given the opportunity to be renewed in body, mind and spirit. It was a time of refreshment and restoration at all levels of one’s being. When the Jews looked forward to the age of the Messiah, they thought of it as a time of rest in that Sabbath sense. The rest Jesus offers is a fullness of life which is associated with life in God’s kingdom. Although fully experienced beyond this earthly life, Jesus offers an anticipation of this rest in the here and now. He promises that those who come to him and learn from him and walk in his way will find what the fourth gospel calls a joy the world cannot give, a deeply satisfying sense of refreshment.

Fr. Martin Hogan.

[spiritsoulandbody]

#DailyDevotion The LORD Keeps Your Tears, Your Troubles Are Precious To Him

#DailyDevotion The LORD Keeps Your Tears, Your Troubles Are Precious To Him Psalm 56 5All day long they cause me grief, thinking only to harm me. 6They start a fight and then hide. They watch where I go because they're eager to kill me. 7With the wrong they do, can they escape? In Your anger, O God, put down the peoples. David's frustration with his enemies is clearly seen here. Not only does he have to deal with Saul and the Philistines, he has to deal with people who are loyal to those people or people who simply want to get ahead by betraying David. David had to flee from one place because someone reported to Saul that they saw him in one place or another. Just as much as David refused to harm Saul because Saul was the LORD's anointed, others should have not sought David's life because he also was the LORD's anointed, set apart to replace Saul at the proper time. So David prays the LORD in His anger not to let these people escape and to put down the peoples. In similar fashion, Jesus likely prayed this psalm in the Garden of Gethsemane as He waited for Judas to betray Him and lead the soldiers to where Jesus was staying. When others are seeking us harm, we should not fear or be alarmed. We are joined with Jesus in baptism where we were anointed by the Holy Spirit. Jesus intercedes for us at the right hand of God this prayer. We may join Him in praying it. 8Write down how I have to flee; put my tears in Your water-skin --aren't they in Your scroll? David's tears, Jesus' tears, and our tears are kept by the LORD. They are precious to Him. Our trials and tribulations, the LORD has kept a record of them. He remembers those who cause us grief without cause. This should comfort us. They are not ignored by the Almighty. 9Then my enemies will have to turn back on the day I call; for this I know: God is with me. David called on God. Jesus called out to the Father. We cry out to the Father in Jesus' name. Our enemies will eventually be turned back. God is with us. Emmanuel! Jesus is Emmanuel, God with us! He promises at the end of Matthew, He is with us until the end of the ages. Hebrews reminds us, “He will never leave us or forsake us.” 10In God — I praise His Word —In the LORD — I praise His Word — 11In God I trust — I'm not afraid; what can man do to me? 12I'm under vows to You, O God; I will carry them out by praising You. 13You have rescued me from death, and kept my foot from stumbling, that I might walk before God in the light of the living. This refrain is taken up again. We should join David in praying this. We should join him in praising the Word, Jesus, the Son of God. We praise Him in the LORD. Trusting in His promises we can say, “I'm not afraid; what can man do to me?” We remember Jesus' warning not to fear those who can only harm the flesh but to fear (worship) the One who can kill the soul. In confirmation we take a vow to never fall from the faith. Let us praise the LORD. We can tell how He has rescued us from sin, death and the power of the devil by His innocent suffering and death and of His resurrection from the dead. We have Jesus' promise of perseverance and of the resurrection to eternal life on the Last Day. There we shall walk in the light of the living before God in the New Jerusalem. We will live forever in the light of the Father and the Son in that new creation. Heavenly Father, look down upon our misery, put our tears in your bottle, and remember us always for the sake of Your Son Jesus Christ. Raise us to eternal life on the Last Day and bring us into Your eternal kingdom. In Jesus' name we pray. Amen. Read the full article

#Christ #Christianity #devotion #faith #Jesus #LCMS #Lutheran #Messiah #Prayer #Psalms #tears #tearsinabottle #trials #troubles

[jdgo51]

DAILY DEVOTIONAL FOR DECEMBER 4, 2022

2nd Sunday of Advent

By S. Thevanesan (New York, USA)

READ ISAIAH 9:1-7

"Glory to God in the highest, and on earth peace, good will toward men."

LUKE 2:14 (KJV)

"In Sri Lanka, the island nation where I was born, Christmas is celebrated by all people regardless of their background or religion. When we read Luke 2:14, we see that no one is excluded. Christmas is an invitation to everyone to hear the good news of Jesus’ birth.

Long before the first Christmas, Jesus’ birth was predicted by the prophet Isaiah. And in Matthew 1:23 we read that in fulfillment of Isaiah’s prophecy, Jesus is to be called Emmanuel, which means “God is with us.” In these scary and confusing times, the word Emmanuel resonates powerfully in my soul. God is with us all!

Christmas offers us a time to focus on the nature of God, the goodness of creation, the sacredness of all people, and the ways the holy and the secular mingle. God is with us in joy and sorrow, in poverty and wealth, in waking and in sleeping. God makes us merry, bears our pain, keeps our peace, and reconciles us. God is truly with us always." We learn more about God during this season. You see how holy things cross into the secular realm. God is right there with you in all situations. Whether you are elated about something or depressed about another, abundant times and lean, night or day; God gives us happiness, offers peacefulness, takes the painful times for us and makes us right with Him at all cost. Go God! thanks for being in my corner.

TODAY'S PRAYER

"Eternal God, thank you for giving us Emmanuel, a reminder of your everlasting presence. Help us to see you in every part of creation in this holy season. Amen."

Isaiah 9:1-7

New International Version

"9 [a]Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan—

2 The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned. 3 You have enlarged the nation and increased their joy; they rejoice before you as people rejoice at the harvest, as warriors rejoice when dividing the plunder. 4 For as in the day of Midian’s defeat, you have shattered the yoke that burdens them, the bar across their shoulders, the rod of their oppressor. 5 Every warrior’s boot used in battle and every garment rolled in blood will be destined for burning, will be fuel for the fire. 6 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this." God came to us as a child, as was predicted for a very long time among those seeking divine presence. They looked ahead and believed that Jesus was to be that divine leader and they were choosing to find out more. At this season, we revisit all this to come to a place of knowledge that solidifies our face. Life with Christ is the best. Christmas is not all about presents, food and making merry. It's the time to reflect on Jesus and know that His coming was the best thing about our life and continues to be our support and future. Let's praise Jesus in this season. Blessings continue every day and especially in the midst of anticipation of Jesus' birth and how it has impacted us. Joe

[carolap53]

June 23, 2022

The Surprisingly Good News About Bad News ASHERITAH CIUCIU

Lee en español

“Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” Hebrews 4:16 (NIV)

“Did you hear the news?”

I pried open my eyes in the early morning light, my husband’s face peering earnestly over me.

“Russia invaded Ukraine.”

The news settled like a brick on my heart, and I pulled the covers back over my head. This can’t be happening. But it was.

Over the following weeks, I obsessively read updates about the situation in Ukraine — the country that bordered my homeland. Both my husband and I grew up in Romania, and while I was grateful the conflict remained far from my relatives’ homes, my heart ached for displaced families, bombed hospitals and senseless casualties.

We seem surrounded by bad news these days, not just out there but also in our local churches, in our homes and in our own hearts.

It’s the late-night text about changes in church leadership. It’s our loved one’s painful symptoms that evade a diagnosis. It’s the online notification that someone else got what we wanted so badly.

We live in a broken world, and try as we might, we can’t hide from heartache under a blanket, in the pantry or in a Netflix binge. Those coping mechanisms will never bring us peace because peace comes in the form of a Person: Jesus, the Prince of Peace.

That’s the good news about bad news: It paves the way for us to run to Jesus. Simply put, when our world feels like it’s falling apart, we get to fall into the arms of Jesus, the One who welcomes us every single time.

And the Prince of Peace will never turn us away. Just look at how Jesus responded to those who came to Him needy and broken:

When “important people” marginalized little children, Jesus welcomed them, embraced them and spoke a blessing over their lives. (Matthew 19:13-15)

When a rich young ruler was trying to find his way, not realizing how spiritually needy he was, Jesus looked at him with love and compassion. (Mark 10:21)

When a gentile mother pleaded for her sick daughter, Jesus commended her faith and healed her daughter immediately. (Matthew 15:21-28)

When a widow mourned the death of her only son, Jesus was moved with compassion. Then He reached out and raised the widow’s son from the dead. (Luke 7:13)

When Lazarus died, even though Jesus knew his death was temporary, Jesus still wept over the devastation and pain caused by death. (John 11:35)

These stories reveal that Jesus knows what it means to be human. He knows what it’s like to live in a broken world. He knows what it feels like to be disappointed, hurt and betrayed. He is the Man of Sorrows, well-acquainted with grief. After all, He is Emmanuel — God with us.

That’s why He invites us with open arms: “Come to me …” (Matthew 11:28, NIV). Because when we bring our burdens to Jesus, He takes on our burdens. Whereas our friends can offer a listening ear and a sympathetic shoulder to cry on, Jesus offers us His very self.

He is our Great High Priest who is always making intercession for us, who walks with us through pain and who gives us His own Spirit as a promise of what’s to come. He doesn't leave us helpless and hopeless. And that is good news indeed.

We can prayerfully “approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16). This is the privilege of prayer as rest: We get to rest in God's presence, not because there’s nothing wrong in the world but because we trust in the One who makes all things right.

No matter what is weighing you down today, take it to Jesus. He’s waiting for you with open arms.

Precious Jesus, Your love is too marvelous to comprehend. Thank You for continually making intercession on our behalf. It is because of You and Your perfect sacrifice that we dare come before the Father with what's on our hearts. And I do that now. [Take a moment to put into words what's weighing you down.] I trust You with the good things and the hard things. And I love You too. In Jesus’ Name, Amen.

[buggie-hagen]

But, within the Sermon on the Mount, there is remarkable gospel as well. Many treat the beatitudes like law--even Luther did in his brilliant exposition of them. But, if this is God with us, then what we have here is Emmanuel speaking a law-breaking, death-defying promise. You see, the poor in heart, the meek, the peacemakers, those hungering and thirsting for righteousness, and all the rest--they are hardly happy, hardly blessed. Indeed, there are anything but! Yet Jesus declares--simply declares--that they are the blessed ones, and he promises what will happen to them.

Timothy J. Wengert, Reading the Bible with Martin Luther, 60-61.

#sermon on the mount #Emmanuel #always read Matthew in light of God as Emmanuel

[roman-catholic-mass-readings]

25th December >> Mass Readings (Except USA)

Christmas Day - Vigil Mass,  Midnight Mass, Mass at Dawn & Mass during the Day.  

Vigil Mass

(Liturgical Colour: White)

(Readings for the Vigil Mass, celebrated during the afternoon or evening before Christmas Day)

First Reading

Isaiah 62:1-5

The bridegroom rejoices in his bride

About Zion I will not be silent, about Jerusalem I will not grow weary, until her integrity shines out like the dawn and her salvation flames like a torch.

The nations then will see your integrity, all the kings your glory, and you will be called by a new name, one which the mouth of the Lord will confer. You are to be a crown of splendour in the hand of the Lord, a princely diadem in the hand of your God;

no longer are you to be named ‘Forsaken’, nor your land ‘Abandoned’, but you shall be called ‘My Delight’ and your land ‘The Wedded’; for the Lord takes delight in you and your land will have its wedding.

Like a young man marrying a virgin, so will the one who built you wed you, and as the bridegroom rejoices in his bride, so will your God rejoice in you.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm

Psalm 88(89):4-5,16-17,27,29

R/ I will sing for ever of your love, O Lord.

‘I have made a covenant with my chosen one;    I have sworn to David my servant: I will establish your dynasty for ever    and set up your throne through all ages.’

R/ I will sing for ever of your love, O Lord.

Happy the people who acclaim such a king,    who walk, O Lord, in the light of your face, who find their joy every day in your name,    who make your justice the source of their bliss.

R/ I will sing for ever of your love, O Lord.

‘He will say to me: “You are my father,    my God, the rock who saves me.” I will keep my love for him always;    with him my covenant shall endure.’

R/ I will sing for ever of your love, O Lord.

Second Reading

Acts of the Apostles 13:16-17,22-25

Paul's witness to Christ, the son of David

When Paul reached Antioch in Pisidia, he stood up in the synagogue, held up a hand for silence and began to speak:    ‘Men of Israel, and fearers of God, listen! The God of our nation Israel chose our ancestors, and made our people great when they were living as foreigners in Egypt; then by divine power he led them out.    ‘Then he made David their king, of whom he approved in these words, “I have selected David son of Jesse, a man after my own heart, who will carry out my whole purpose.” To keep his promise, God has raised up for Israel one of David’s descendants, Jesus, as Saviour, whose coming was heralded by John when he proclaimed a baptism of repentance for the whole people of Israel. Before John ended his career he said, “I am not the one you imagine me to be; that one is coming after me and I am not fit to undo his sandal.”’

The Word of the Lord

R/ Thanks be to God.

Gospel Acclamation

Alleluia, alleluia! Tomorrow there will be an end to the sin of the world and the saviour of the world will be our king. Alleluia!

Either: 

Gospel

Matthew 1:1-25

The ancestry and birth of Jesus Christ, the son of David

A genealogy of Jesus Christ, son of David, son of Abraham:

Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah was the father of Perez and Zerah, Tamar being their mother, Perez was the father of Hezron, Hezron the father of Ram, Ram was the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, Salmon was the father of Boaz, Rahab being his mother, Boaz was the father of Obed, Ruth being his mother, Obed was the father of Jesse; and Jesse was the father of King David. David was the father of Solomon, whose mother had been Uriah’s wife, Solomon was the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Azariah, Azariah was the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, Hezekiah was the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah; and Josiah was the father of Jechoniah and his brothers. Then the deportation to Babylon took place. After the deportation to Babylon: Jechoniah was the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel was the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, Azor was the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, Eliud was the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob; and Jacob was the father of Joseph the husband of Mary; of her was born Jesus who is called Christ.

The sum of generations is therefore: fourteen from Abraham to David; fourteen from David to the Babylonian deportation; and fourteen from the Babylonian deportation to Christ.    This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

The virgin will conceive and give birth to a son and they will call him Emmanuel,

a name which means ‘God-is-with-us.’ When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home and, though he had not had intercourse with her, she gave birth to a son; and he named him Jesus.

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

Or

Gospel

Matthew 1:18-25

How Jesus Christ came to be born

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

The virgin will conceive and give birth to a son and they will call him Emmanuel,

a name which means ‘God-is-with-us.’ When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home and, though he had not had intercourse with her, she gave birth to a son; and he named him Jesus.

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

---------------------------------------------

Midnight Mass

(Liturgical Colour: White)

(Readings for the Midnight Mass, celebrated during the night before Christmas Day)

First Reading

Isaiah 9:1-7

A Son is given to us

The people that walked in darkness has seen a great light; on those who live in a land of deep shadow a light has shone. You have made their gladness greater, you have made their joy increase; they rejoice in your presence as men rejoice at harvest time, as men are happy when they are dividing the spoils.

For the yoke that was weighing on him, the bar across his shoulders, the rod of his oppressor, these you break as on the day of Midian.

For all the footgear of battle, every cloak rolled in blood, is burnt, and consumed by fire.

For there is a child born for us, a son given to us and dominion is laid on his shoulders; and this is the name they give him: Wonder-Counsellor, Mighty-God, Eternal-Father, Prince-of-Peace. Wide is his dominion in a peace that has no end, for the throne of David and for his royal power, which he establishes and makes secure in justice and integrity. From this time onwards and for ever, the jealous love of the Lord of Hosts will do this.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm

Psalm 95(96):1-3,11-13

R/ Today a saviour has been born to us: he is Christ the Lord.

O sing a new song to the Lord,    sing to the Lord all the earth.    O sing to the Lord, bless his name.

R/ Today a saviour has been born to us: he is Christ the Lord.

Proclaim his help day by day,    tell among the nations his glory    and his wonders among all the peoples.

R/ Today a saviour has been born to us: he is Christ the Lord.

Let the heavens rejoice and earth be glad,    let the sea and all within it thunder praise, let the land and all it bears rejoice,    all the trees of the wood shout for joy at the presence of the Lord for he comes,    he comes to rule the earth.

R/ Today a saviour has been born to us: he is Christ the Lord.

With justice he will rule the world,    he will judge the peoples with his truth.

R/ Today a saviour has been born to us: he is Christ the Lord.

Second Reading

Titus 2:11-14

God's grace has been revealed to the whole human race

God’s grace has been revealed, and it has made salvation possible for the whole human race and taught us that what we have to do is to give up everything that does not lead to God, and all our worldly ambitions; we must be self-restrained and live good and religious lives here in this present world, while we are waiting in hope for the blessing which will come with the Appearing of the glory of our great God and saviour Christ Jesus. He sacrificed himself for us in order to set us free from all wickedness and to purify a people so that it could be his very own and would have no ambition except to do good.

The Word of the Lord

R/ Thanks be to God.

Gospel Acclamation

Luke 2:10-11

Alleluia, alleluia! I bring you news of great joy: today a saviour has been born to us, Christ the Lord. Alleluia!

Gospel

Luke 2:1-14

'In the town of David a saviour has been born to you'

Caesar Augustus issued a decree for a census of the whole world to be taken. This census – the first – took place while Quirinius was governor of Syria, and everyone went to his own town to be registered. So Joseph set out from the town of Nazareth in Galilee and travelled up to Judaea, to the town of David called Bethlehem, since he was of David’s House and line, in order to be registered together with Mary, his betrothed, who was with child. While they were there the time came for her to have her child, and she gave birth to a son, her first born. She wrapped him in swaddling clothes, and laid him in a manger because there was no room for them at the inn.    In the countryside close by there were shepherds who lived in the fields and took it in turns to watch their flocks during the night. The angel of the Lord appeared to them and the glory of the Lord shone round them. They were terrified, but the angel said, ‘Do not be afraid. Listen, I bring you news of great joy, a joy to be shared by the whole people. Today in the town of David a saviour has been born to you; he is Christ the Lord. And here is a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger.’ And suddenly with the angel there was a great throng of the heavenly host, praising God and singing:

‘Glory to God in the highest heaven, and peace to men who enjoy his favour.’

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

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Mass at Dawn 

(Liturgical Colour: White)

(Readings for the Dawn Mass, celebrated at dawn on Christmas Day)

First Reading

Isaiah 62:11-12

Look, your saviour comes

This the Lord proclaims to the ends of the earth:

Say to the daughter of Zion, ‘Look, your saviour comes, the prize of his victory with him, his trophies before him.’ They shall be called ‘The Holy People’, ‘The Lord’s Redeemed.’ And you shall be called ‘The-sought-after’, ‘City-not-forsaken.’

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm

Psalm 96(97):1,6,11-12

R/ This day new light will shine upon the earth: the Lord is born for us.

The Lord is king, let earth rejoice,    let all the coastlands be glad. The skies proclaim his justice;    all peoples see his glory.

R/ This day new light will shine upon the earth: the Lord is born for us.

Light shines forth for the just    and joy for the upright of heart. Rejoice, you just, in the Lord;    give glory to his holy name.

R/ This day new light will shine upon the earth: the Lord is born for us.

Second Reading

Titus 3:4-7

It was no reason except his own compassion that he saved us

When the kindness and love of God our saviour for mankind were revealed, it was not because he was concerned with any righteous actions we might have done ourselves; it was for no reason except his own compassion that he saved us, by means of the cleansing water of rebirth and by renewing us with the Holy Spirit which he has so generously poured over us through Jesus Christ our saviour. He did this so that we should be justified by his grace, to become heirs looking forward to inheriting eternal life.

The Word of the Lord

R/ Thanks be to God.

Gospel Acclamation

Luke 2:14

Alleluia, alleluia! Glory to God in the highest heaven, and peace to men who enjoy his favour. Alleluia!

Gospel

Luke 2:15-20

The shepherds hurried to Bethlehem and found the baby lying in the manger

Now when the angels had gone from them into heaven, the shepherds said to one another, ‘Let us go to Bethlehem and see this thing that has happened which the Lord has made known to us.’ So they hurried away and found Mary and Joseph, and the baby lying in the manger. When they saw the child they repeated what they had been told about him, and everyone who heard it was astonished at what the shepherds had to say. As for Mary, she treasured all these things and pondered them in her heart. And the shepherds went back glorifying and praising God for all they had heard and seen; it was exactly as they had been told.

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

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Mass during the Day

(Liturgical Colour: White)

(Readings for the daytime Mass on Christmas Day)

First Reading

Isaiah 52:7-10

Rejoice, for the Lord is consoling his people

How beautiful on the mountains, are the feet of one who brings good news, who heralds peace, brings happiness, proclaims salvation, and tells Zion, ‘Your God is king!’

Listen! Your watchmen raise their voices, they shout for joy together, for they see the Lord face to face, as he returns to Zion.

Break into shouts of joy together, you ruins of Jerusalem; for the Lord is consoling his people, redeeming Jerusalem.

The Lord bares his holy arm in the sight of all the nations, and all the ends of the earth shall see the salvation of our God.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm

Psalm 97(98):1-6

R/ All the ends of the earth have seen the salvation of our God.

Sing a new song to the Lord    for he has worked wonders. His right hand and his holy arm    have brought salvation.

R/ All the ends of the earth have seen the salvation of our God.

The Lord has made known his salvation;    has shown his justice to the nations. He has remembered his truth and love    for the house of Israel.

R/ All the ends of the earth have seen the salvation of our God.

All the ends of the earth have seen    the salvation of our God. Shout to the Lord, all the earth,    ring out your joy.

R/ All the ends of the earth have seen the salvation of our God.

Sing psalms to the Lord with the harp    with the sound of music. With trumpets and the sound of the horn    acclaim the King, the Lord.

R/ All the ends of the earth have seen the salvation of our God.

Second Reading

Hebrews 1:1-6

God has spoken to us through his Son

At various times in the past and in various different ways, God spoke to our ancestors through the prophets; but in our own time, the last days, he has spoken to us through his Son, the Son that he has appointed to inherit everything and through whom he made everything there is. He is the radiant light of God’s glory and the perfect copy of his nature, sustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty. So he is now as far above the angels as the title which he has inherited is higher than their own name.    God has never said to any angel: You are my Son, today I have become your father; or: I will be a father to him and he a son to me. Again, when he brings the First-Born into the world, he says: Let all the angels of God worship him.

The Word of the Lord

R/ Thanks be to God.

Gospel Acclamation

Alleluia, alleluia!

A hallowed day has dawned upon us. Come, you nations, worship the Lord, for today a great light has shone down upon the earth. Alleluia!

Either

Gospel

John 1:1-18

The Word was made flesh, and lived among us

In the beginning was the Word: and the Word was with God and the Word was God. He was with God in the beginning. Through him all things came to be, not one thing had its being but through him. All that came to be had life in him and that life was the light of men, a light that shines in the dark, a light that darkness could not overpower.

A man came, sent by God. His name was John. He came as a witness, as a witness to speak for the light, so that everyone might believe through him. He was not the light, only a witness to speak for the light.

The Word was the true light that enlightens all men; and he was coming into the world. He was in the world that had its being through him, and the world did not know him. He came to his own domain and his own people did not accept him. But to all who did accept him he gave power to become children of God, to all who believe in the name of him who was born not out of human stock or urge of the flesh or will of man but of God himself.

The Word was made flesh, he lived among us, and we saw his glory, the glory that is his as the only Son of the Father, full of grace and truth.

John appears as his witness. He proclaims: ‘This is the one of whom I said: He who comes after me ranks before me because he existed before me.’

Indeed, from his fullness we have, all of us, received – yes, grace in return for grace, since, though the Law was given through Moses, grace and truth have come through Jesus Christ. No one has ever seen God; it is the only Son, who is nearest to the Father’s heart, who has made him known.

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

Or

Gospel

John 1:1-5,9-14

The Word was made flesh, and lived among us

In the beginning was the Word: and the Word was with God and the Word was God. He was with God in the beginning. Through him all things came to be, not one thing had its being but through him. All that came to be had life in him and that life was the light of men, a light that shines in the dark, a light that darkness could not overpower.

The Word was the true light that enlightens all men; and he was coming into the world. He was in the world that had its being through him, and the world did not know him. He came to his own domain and his own people did not accept him. But to all who did accept him he gave power to become children of God, to all who believe in the name of him who was born not out of human stock or urge of the flesh or will of man but of God himself.

The Word was made flesh, he lived among us, and we saw his glory, the glory that is his as the only Son of the Father, full of grace and truth.

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

[officialyourdailyinspiration]

The Great Commission

by J.C. Ryle

"Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, Tell them, 'His disciples came at night and stole him away while we slept.' And if this comes to the governor's ears, we will appease him and make you secure. So they took the money and did as they were instructed, and this saying is commonly reported among the Jews until this day. Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, 'All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." - Matthew 28:11-20

These verses form the conclusion of the Gospel of St. Matthew. They begin by showing us what absurdities blind prejudice will believe rather than believe the truth. They go on to show us what weakness there is in the hearts of some disciples and how slow they are to believe. They finish by telling us some of the last words spoken by our Lord upon earth--words so remarkable that they demand and deserve all our attention.

Let us observe, in the first place, the honor which God has put on our Lord Jesus Christ. Our Lord says, "All power is given unto me, in heaven and earth." This is a truth which is declared by St. Paul to the Philippians, "God has highly exalted him and given him a name which is above every name." It is a truth which in no wise takes away from the true notion of Christ's divinity, as some have ignorantly supposed. It is simply a declaration, that, in the counsels of the eternal Trinity, Jesus, as Son of man, is appointed heir of all things. He is the Mediator between God and man, the great fountain of mercy, grace, life, and peace. It was for this joy set before him that he endured the cross.

Let us embrace this truth reverently and cling to it firmly. Christ is he who has the keys of death and hell. Christ is the anointed priest who alone can absolve sinners. Christ is the fountain of living waters in whom alone we can be cleansed. Christ is the Prince and Savior who alone can give repentance and remission of sins. In him all fullness dwells. He is the way, the door, the light, the life, the Shepherd, the altar of refuge. He that has the Son has life, and he that has not the Son has not life. May we all strive to understand this. No doubt men may easily think too little of God the Father, and God the Spirit, but no man ever thought too much of Christ.

Let us observe, in the second place, the duty which Jesus lays on his disciples. He bids them "go and teach all nations." They were not to confine their knowledge to themselves but communicate it to others. They were not to suppose that salvation was revealed only to the Jews, but to make it known to all the world. They were to strive to make disciples of all nations and to tell the whole earth that Christ had died for sinners.

Let us never forget that this solemn injunction is still in full force. It is still the bound duty of every disciple of Christ to do all he can in person, and by prayer, to make others acquainted with Jesus. Where is our faith if we neglect this duty? Where is our charity? It may well be questioned whether a man knows the value of the Gospel himself if he does not desire to make it known to all the world.

Let us observe, in the third place, the public profession which Jesus requires of those who believe his gospel. He tells his apostles to "baptize" those whom they received as disciples. It is very difficult to conceive when we read this last command of our Lord's, how men can avoid the conclusion that baptism is necessary, when it may be had. It seems impossible to explain the word that we have here of any but an outward ordinance, to be administered to all who join his church. That outward baptism is not absolutely necessary to salvation, the case of the penitent thief plainly shows. He went to paradise unbaptized. That outward baptism alone often confers no benefit, the case of Simon Magus plainly shows. Although baptized, he remained "in the gall of bitterness and bond of iniquity." But that baptism is a matter of entire indifference and need not be used at all, is an assertion which seems at variance with our Lord's words in this place.

The plain practical lesson of the words is the necessity of a public confession of faith in Christ. It is not enough to be a secret disciple. We must not be ashamed to let men see whose we are and whom we serve. We must not behave as if we did not like to be thought Christians, but take up our cross and confess our Master before the world. His words are very solemn, "Whosoever shall be ashamed of me, of him shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels."

Let us observe, in the fourth place, the obedience which Jesus requires of all who profess themselves his disciples. He bids the apostles "teach them to observe all things, whatsoever he has commanded them." This is a searching expression. It shows the uselessness of a mere name and form of Christianity. It shows that they only are to be counted true Christians who live in a practical obedience to his word and strive to do the things that he has commanded. The water of baptism and the bread and wine of the Lord's Supper alone will save no man's soul. It profits nothing that we go to a place of worship and hear Christ's ministers and approve of the Gospel if our religion goes no further than this. What are our lives? What is our daily conduct at home and abroad? Is the Sermon on the Mount our rule and standard? Do we strive to copy Christ's example? Do we seek to do the things that he commanded? These are questions that must be answered in the affirmative if we would prove ourselves born again and children of God. Obedience is the only proof of reality. Faith without works is dead, being alone. "You are my friends," says Jesus, "if you do whatsoever I command you."

Let us observe, in the fifth place, the solemn mention of the blessed Trinity which our Lord makes in these verses. He bids the apostles to baptize "in the name of the Father, and of the Son, and of the Holy Ghost." This is one of those great plain texts which directly teach the mighty doctrine of the Trinity. It speaks of Father, Son, and Holy Ghost as three distinct persons, and speaks of all three as co-equal. Such as the Father is, such is the Son, and such is the Holy Ghost. And yet these three are one.

This truth is a great mystery. Let it be enough to receive and believe it, and let us ever abstain from all attempts at explanation. It is childish folly to refuse assent to things that we do not understand. We are poor crawling worms of a day and know little at our best about God and eternity. Suffice it for us to receive the doctrine of the Trinity in Unity with humility and reverence, and to ask no vain questions. Let us believe that no sinful soul could be saved without the work of all three Persons in the blessed Trinity, and let us rejoice that Father, Son, and Holy Ghost, who cooperated to make man, do always cooperate to save him. Here let us pause. We may receive practically what we cannot explain theoretically.

Finally, let us observe in these verses, the gracious promise with which Jesus closes his words. He says to his disciples, "I am with you always even to the end of the world." It is impossible to conceive words more comforting, strengthening, cheering, and sanctifying than these. Though left alone, like orphan children in a cold, unkind world, the disciples were not to think they were deserted. Their Master would be ever with them. Though commissioned to do a work as hard as that of Moses when sent to Pharaoh, they were not to be discouraged. Their Master would certainly be with them. No words could be more suited to the position of those to whom they were first spoken. No words could be imagined more consolatory to believers in every age of the world.

Let all true Christians lay hold on these words and keep them in mind. Christ is with us always. Christ is with us wherever we go. He came to be "Emmanuel, God with us," when he first came into the world. He declares that he is ever Emmanuel, "with us," when he comes to the end of his earthly ministry and is about to leave the world. He is with us daily to pardon and forgive, to sanctify and strengthen, to defend and keep, to lead and guide. He is with us in sorrow and in joy, in sickness and in health, in life and in death, in time and in eternity.

What stronger consolation could believers desire than this? Whatever happens, they at least are never completely friendless and alone. Christ is ever with them. They may look into the grave and say with David, "though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me." They may look forward beyond the grave and say with Paul, "we shall ever be with the Lord." Jesus has said it, and he will stand to it, "I am with you always, even to the end of the world." "I will never leave you and never forsake you." We could ask nothing more. Let us go on believing and not be afraid. It is everything to be a real Christian. None have such a King, such a Priest, such a constant Companion, and such an unfailing Friend, as the true servants of Christ.

#Bishop J.C. Ryle #The Great Commission #Matthew 28:11-20 #inspirational reading

[pamphletstoinspire]

Gospel Reading and Commentary for December 18th - Third Tuesday of Advent - Roman Catholic - Matthew: 1: 18 - 25

18. Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Pseudo-Chrys.: Having said above, “And Jacob begat Joseph,” to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, “But Christ’s generation was thus.” As though he were to say, The generation of all these fathers was as I have related it; but Christ’s was not so, but as follows, “His mother Mary being espoused.”

Chrys.: He announces that he is to relate the manner of the generation, shewing therein that he is about to speak some new thing; that you may not suppose when you hear mention of Mary’s husband, that Christ was born by the law of nature.

Remig.: Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, “Abraham begat Isaac.”

Jerome: But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary’s family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband.

The Martyr Ignatius [margin note: vid. Ign. ad Eph. 19] adds yet a fourth reason, namely, that His birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin.

Pseudo-Chrys.: Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity.

Jerome, Hieron. cont. Helvid. in princ.: It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, “When she was espoused.” Behold, he says, you have her espoused, but as ye say, not yet committed; but surely not espoused for any other reason than as being to be married.

Origen: She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, [p. 41] His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all.

Cyril, Epist. ad Monach. Egypt. (Ep. p. 7): What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father.

But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father.

But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only.

Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God?

Chrysologus, Serm. 148: If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridesmaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virgin. [ed. note: The allusions here made may be illustrated by a passage in the Ad Uxor. ii. 1, of Tertullian, who, with reference to the civil usages, speaks of “the [cont. p. 42] happiness of that Marriage, which the Church “brings about, (conciliat,)” the “Oblation” confirms, the Blessing “seals,” the Angles “witness,” and the Father “ratifies,” In Chrysologus the Angel brings about, (interpres ost,) virtue is the oblation or bride’s gift, and a pure conscience is the witness.]

Cyril, Epist. ad Joan. Antioch. (Ep. p. 107): But if [p. 42] we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God?

Gloss: The name of His Mother is added, “Mary.”

Bede, in Luc., c. 3: Mary in interpreted, ‘Star of the Sea,’ after the Hebrew; ‘Mistress,’ after the Syriac; as she bare into the world the Light of salvation, and the Lord. [ed. note, r: their rebellion. S. Ambrose interprets it “God from my race,” and “the bitterness of the sea.” de Instit. Virg. 33. It is not necessary to give the origin of these various interpretations.]

Gloss: And to whom she was betrothed is shewn, Joseph.

Pseudo-Chrys.: Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.

Chrys.: What follows, “Before they came together,” does not mean before she was brought to the bridegroom’s house, for she was already within. For it was a frequent custom among the ancients to have their betrothed wives home to their house before marriage; as we see done now also, and as the sons-in-law of Lot were with him in the house.

Gloss: But the words denote carnal knowledge.

Pseudo-Chrys.: That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.

Aug., de Nupt. et Concup., i, 12: There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born.

Pseudo-Aug., in App. 122 et. al.: Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might shew us that God ought to be borne in a chaste body.

Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy [p. 43] Spirit; “She was found with child of the Holy Ghost.”

Jerome: And found by none other than by Joseph, who knew all, as being her espoused husband.

Pseudo-Chrys.: For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child.

Chrys.: He says exactly “was found,” for so we use to say of things not thought of. And that you should not molest the Evangelist by asking in what way was this birth of a virgin, he clears himself shortly, saying, “Of the Holy Ghost.” As much as to say, it was the Holy Ghost that wrought this miracle. For neither Gabriel nor Matthew could say any futher.

Gloss., ap Anselm: Therefore the words, “Is of the Holy Ghost,” were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers.

Pseudo-Aug. , Serm. 236 in App.: But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creator. [ed. note: And thus S. Hilary speaks of the sementiva ineuntis Spiritus “efficacia.” de Trin. ii, 26]

Ambrose, De Spir. Sanct., ii, 5: That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with Child of the Holy Spirit.

Aug., Enchir. c. 40: Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. [margin note: Aug., Enchir. c. 38]

But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is [p. 44] the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that?

Jerome, Hieron. Cont. Helvid. in princip.: But says Helvidius; Neither would the Evangelist have said, “Before they came together,” if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some times or other to dine in the harbour?

Surely we must either understand it thus, - that “before,” though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place.

Jerome: Therefore it by no means follows that they did come together afterwards; Scripture however shews not what did happen.

Remig.: Or the word “come together” may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, “before they came together,” may mean before they solemnly celebrated the nuptial rites.

Aug., de Cons. Evan., ii, 5: How this was done Matthew omits to write, but Luke relates after the conception of John, “In the sixth month the Angel was sent;” and again, “The Holy Ghost shall come upon thee.” This is what Matthew relates in these words, “She was found with child of the Holy Ghost.” And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from “Now Joseph her husband being a just man,” to that place where it is said of the Magi, that “They returned into their own country another way.”

If one desired to digest into one narrative the two accounts of Christ’s birth, he would arrange thus; beginning with Matthew’s words, “Now the birth of Christ was on this wise;” then taking up with Luke, from “There was in the days of Herod,” [Luke 1:5] to, “Mary abode with her three months,” and “returned to her house;” then taking up again Matthew, add, “She was found with child of the Holy Ghost.” [Matt 1:10]

19. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

Chrys.: The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ’s disciple of inventing wonders in honour of his Master, brings forward Joseph confirming the history by his own share in it; “Now Joseph her husband, being a just man.”

Pseudo-Aug., Serm. in App. s. 195: Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses’ law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the things, and worse to proclaim the adultery, I will put her away from being my wife.

Ambrose, in Luc., ii, 5: St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife’s disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, “Being a just man.” Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth.

Jerome: But how is Joseph thus called, “just,” when he is ready to hide his wife’s sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty.

Chrys.: But it should be known, that “just” here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being “just,” that is, kind, merciful, he “was minded to put away privily” her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, [p. 46] before he shews his rays, so Christ before He was born caused many wonders to be seen.

Aug.: Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, “being a just man,” with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner.

Jerome: Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain.

Rabanus: He beheld her to be with child, whom he knew to be chaste; and because he had read, “There shall come a Rod out of the stem of Jesse,” of which he knew that Mary was come [ed. note: Jerome in loc. Ambros. de Spir. S. ii. 5. and Pseudo-Augustine (t. vi. p. 570.) so apply these words, considering Christ the ‘Branch’ or flower (flos) which is spoken of in the clause following. Cyril Alex. et Theod. in loc. explain it of Christ.], and had also read, “Behold, a virgin shall conceive,” he did not doubt that this prophecy should be fulfilled in her.

Origen: But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.

Gloss, ap Anselm: Or, in seeking to put her away, he was just; in that he sought it privily, is shewn his mercy, defending her from disgrace; “Being a just man, he was minded to put her away;” and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily.

Ambrose, in Luc., ii, 1: But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.

Gloss, part ap. Anselm, part in Ordinaria: Or, being unwilling to bring her home to his house to live with him for ever, “he was minded to put her away privily;” that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other.

Or he was just because of his faith, in that [p. 47] he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.

20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

Remig.: Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, “While he thought on these things.”

Gloss., ap Anselm: In this is to be noted the wise soul that desires to undertake nothing rashly.

Chrys.: Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.

Pseudo-Aug., Serm. in App. 195: Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, “Behold the Angel of the Lord appeared to Joseph.”

Ambrose: In this word “appeared” is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases.

Raban.: How the Angel appeared to Joseph is declared in the words, “In his sleep;” that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart.

Chrys.: He did not appear so openly to Joseph as to the Shepherds, because he was faithful; the shepherds needed it, because they were ignorant. The Virgin also needed it, as she had first to be instructed in these mighty wonders. In like manner Zacharias needed the wonderful vision before the conception of his son.

Gloss., part Int., part Anselm: The Angel appearing calls him by name, and adds his descent, in order to banish fear, “Joseph, son of David;” Joseph, as though he were known to him by name and his familiar friend.

Pseudo-Chrys.: By addressing him as son of David, he sought to recall to his memory the promise of God to David, that of [p. 48] his seed should Christ be born.

Chrys.: But by saying, “Be not afraid,” he shews him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away.

Chrysologus: As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death.

Pseudo-Chrys.: Also by the words, “Fear not,” he desired to shew that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ.

Ambrose, in Luc., ii, 5: Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.

Jerome: But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, “If one finds a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour’s wife.” [Deut 22:25]

Chrys.: He says, “Fear not to take unto thee;” that is, to keep at home; for in thought she was already dismissed.

Raban.: Or, “to take her,” that is, in marriage union and continual converse.

Pseudo-Chrys.: There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before.

He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive.

Chrys.: Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this [p. 49] might be a proof to him of those things that he spoke. For when he heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart.

Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her.

But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shews that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, “That which is born in her is of the Holy Spirit.”

Gloss. ord: To be “born in her,” and “born of her,” are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, “born,” is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past.

Pseudo-Aug., Hil. Quaest. N. et V. Test. q. 52: But if Christ was born by the agency of the Holy Ghost, how is that said, “Wisdom hath built herself an house?” [Prov 9:1]

That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God.

Aug., Enchir., 38: But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. [p. 50]

How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; “He was made of the seed of David according to the flesh.” [Rom 1:3] For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.

21. And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.

Chrys.: What the Angel thus told Joseph, was beyond human thought, and the law of nature, therefore he confirms his speech not only be revealing to him what was past, but also what was to come; “She shall bring forth a Son.”

Gloss., ap Anselm: That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, “And thou shalt call His name Jesus;” for it was usual to give the name in circumcision.

Pseudo-Chrys.: He said not, “Shall bear thee a Son,” as to Zacharias, “Behold, Elisabeth thy wife shall bear thee a son.” For the woman who conceives of her husband, [p. 51] bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself.

Chrys.: Or, he left it unappropriated, to shew that she bare Him to the whole world.

Raban.: “Thou shalt call His name,” he says, and not, “shalt give Him a name,” for His name had been given from all eternity.

Chrys.: This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the Angel interprets it, suggesting good hope, and by this induces him to believe what was spoken. For we lean more easily to prosperous things, and yield our belief more readily to good fortune.

Jerome: Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, “For He shall save His people from this sins.”

Remig.: He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins.

Chrysologus: Let them approach to hear this, who ask, Who is He that Mary bare? “He shall save His people;” not any other man’s people; from what? “from their sins.” That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, “None can forgive sins but God only.” [Luke 5:1]

22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23. Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His Name Emmanuel, which being interpreted is, God with us.

Remig.: It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, “Now all this was done.” [p. 52]

Here we must enquire why he should say “all this was done,” when above he has only related the conception. It should be known that he says this to shew, that in the presence of God “all this was done” before it was done among men. Or he says, “all” this was done, because he is relating past events; for when he wrote, it was all done.

Gloss., ap Anselm: Or, he says, “all this was done,” meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, “She shall bring forth a Son.” [Isa 7:14]

Gloss: Or it may be said, that the word “that” does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, “He hung the other on the gallows, that the truth of the interpreter might be proved;” [Gen 40:22] since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished.

Chrys.: Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, “Now all this hath happened;” as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets.

And at first he had spoken of Mary as “thy wife,” but now in the words of the Prophet he brings in the word, “Virgin,” that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, “Which was spoken of the Lord by the Prophet.”

Jerome, in Isa 7:14; Since it is introduced in the Prophet by the words, [p. 53] “The Lord Himself shall give you a sign,” it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity?

Indeed the Hebrew word signifying “Virgin” (Bethula) is not used in this place, but instead the word, ‘Halma,’ [ed. note, a: עןלמה, &c.] which except the LXX all render ‘girl.’ But the word, ‘Halma,’ has a twofold meaning; it signifies both ‘girl,’ and ‘hidden;’ therefore ‘Halma’ denotes not only ‘maiden’ or ‘virgin,’ but ‘hidden,’ ‘secret;’ that is, one never exposed to the gaze of men, but kept under close custody by her parents.

In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called ‘Halma.’ In our tongue also ‘Halma’ means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage.

For that which Matthew the Evangelist says, “Shall have in her womb,” the Prophet who is foretelling something future, writes, “shall receive.” The Evangelist, not foretelling the future but describing the past, changes “shall receive,” into “shall have;” but he who has, cannot after receive that he has. He says, “Lo, a Virgin shall have in her womb, and shall bear a Son.”

Leo, Serm. 23, 1: The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son.

Pseudo-Aug., in App. s. 123: He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother’s body was rather strengthened than weakened, and her virginity rather confirmed than lost.

Theodotus, Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643, 1655: Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him shew how it was possible that human nature, born of the Virgin’s womb, should have preserved the [p. 54] virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin.

But forasmuch as it was God the Word who was now born in the flesh, He shewed Himself to be the Word, in that He preserved His mother’s virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity.

Chrys.: As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, “They shall call His name Emmanuel,” means nothing else than, They shall see God among men. Whence he says not, ‘Thou shalt call,’ but “They shall call.”

Raban.: First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers.

Jerome, in Isa 7:14; The LXX and three others translate, ‘Thou shalt call,’ instead of which we have here, “They shall call,” which is not so in the Hebrew; for the word, ‘Charathi,’ [ed. note: קראת] which all render “Thou shalt call,” may mean, ‘And she shall call,’ that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, ‘God with us.’

Remig.: It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word.

In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made “Emmanuel,” that is, “God with us,” of a Virgin Mother. This “God with us” may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance.

Jerome: It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz [p. 55] son of Jotham reigned over Judaea and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judaea and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced.

A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale.

Petrus Alfonsus, Dial. tit. 7: For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, “Hear, O house of David;” [Isa 7:13] not, ‘Hear, O Ahaz.’

Again, “The Lord Himself shall give you a sign;” meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says “to you,” (plur.) and not ‘to thee,’ shews that this was not spoken to Ahaz, or on his account only.

Jerome: What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him.

Aug., Cont. Faust., 12, 45, and 13, 7: Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, “How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher?” [Rom 10:14]

That those things which were preached by the Apostle might [p. 56] not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy.

For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith.

Gloss, in Anselm: This error then is barred by the Evangelist saying, “That it might be fulfilled which was spoken of the Lord by the Prophet.”

Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, “Lo,” to shew the certainty of prophecy.

There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment.

Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, “Yet forty days, and Nineveh shall be overthrown;” [Jonah 3] understanding, unless the Ninevites amend themselves.

24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

25. And knew her not till she had brought forth her first-born Son: and he called his name, Jesus.

Remig.: Life returned by the same entrance through which death had entered in. By Adam’s disobedience we were ruined, by Joseph’s obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, “And Joseph rising from sleep, did as the Angel of the Lord had commanded him.”

Gloss. ord. et ap. Anselm ex Beda cit.: He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him.

Pseudo-Chrys.: “Took unto him” not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.

Remig.: Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, “And knew her not.”

Jerome, Cont. Helvid. c. 5: Helvidius is at much superfluous trouble to make this word “know” refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb, ‘until,’ denotes a fixed time when that should take place, which had not taken place before; so that here from the words, “He knew her not until she had brought forth her first-born Son,” it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture.

To all this we answer, that the word ‘until’ is to be understood in two senses in Scripture. And concerning the expression, “knew her not,” he has himself shewn, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, “The child Jesus tarried behind in Jerusalem, and His parents knew not of it.” [Luke 2:43]

In like manner, ‘until’ often denotes in Scripture, as he has shewn, a fixed period, but often also an infinite time, as in that, “Even to your old age I am He.” [Isa 46:4] Will God then cease to be when they are grown old? Also the Saviour in the Gospel, “Lo, I am with you always, even to the end of this world.” [Matt 28:20] Will He then leave His disciples at the end of the world? Again, the Apostle says, “He must reign till He has put His enemies under His feet.” [1 Cor 15:25]

Be it understood then, that which if it had not been written might have been [p. 58] doubted, is expressly declared to us; other things are left to our own understanding.

[ed. note: In other words, “till,” need not imply a termination at a certain point of time, but may be giving us information up to a point from which onwards there is already no doubt. Supposing an Evangelist thought the very notion shocking that Joseph should have considered the Blessed Virgin as his wife after he was a witness of her bearing God the Son, he would only say that the vision had its effect upon him up to that time when it was no longer necessary. Just as if, in speaking of a man like Augustine, one said, that, in consequence of some awful occurrence, he was in the habit of saying prayers till the time of his conversion, no one would suppose that he left them off on being converted.]

So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards.

Pseudo-Chrys.: As one might say, ‘He told it not so long as he lived;’ would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves.

Jerome, cont. Hevlid. 8: Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel’s words, “That which is born in her, &c.” He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord?

Pseudo-Chrys.: It may be said, that “know” here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then “knew” that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain.

Gloss: Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much [p. 59] more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally.

Jerome: From the words, “her first-born Son,” some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother.

Jerome, Cont. Helvid. 10: For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place.

Gloss. ord.: Or; He is “first-born” among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. “And called His name Jesus,” on the eighth day on which the circumcision took place, and the Name was given.

Remig.: It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, “My soul fainted for Thy salvation;” [Ps 119:81] and, “My soul hath rejoiced in Thy salvation.” [Ps 13:5] Also to him who spake, “I will joy in God my Saviour.” [Heb 3:18]

#gospel of matthew

[sbchurchblog]

Do You Have Room For Jesus?

I love a good title. I love John Ortberg’s book, “If You Want To Walk On Water, You Have To Get Out of The Boat.”  Even if you never read the book, (I did read it) there is a lot to learn from just the title.  So, I saw the title, “Do You Have Room for Jesus,” in a Devo that Greg Laurie wrote. He writes a lot of good Devos, but I didn’t read this one, I just saw the title and that was enough. It was a good question for me. One would think that a worship pastor would be really close to Jesus throughout the Christmas season, and in some ways I am. I love the songs, the instruments, the lights, the gatherings, the food, the gifts buying, and the gift giving. There’s also lots of rehearsals and multiple worship services. If I’m aware, I can enjoy the presence of Jesus in all of those things. However, that’s not always the case.  Is this a time where even those of us that are celebrating Emmanuel, God with us are so busy, that we don’t actually spend focused time with the One we’re celebrating. Do we have room in our busy schedules to spend time talking with, listening to and focusing on Jesus and His word? I am confident that there is no Christmas without the reality of Jesus Christ, and I am equally confident that If I don’t spend time with Him in the secret place, that I will be in danger of missing Christmas.

My prayer for you and me is that our Christmas will be a personal experience of (read slowly) God with us.

Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:23

Joe

[beautyfromtheashes-life]

Emmanuel Part 1

Emmanuel- God with us. 

As I have been preparing for Christmas this theme has specifically struck me. That God would choose to be with us. There is so many layers to this which is why I want to do a multiple-part blog about this theme throughout Advent. My goal is to publish a blog every Sunday before Christmas. This is part one.

“Behold, the virgin shall conceive and bear a son, and they shall call his name Emmanuel” (which means, God with us). – Matthew 1,23

“And behold, I am with you always, to the end of the age.” – Matthew 28,20

The first and last chapter of Matthew both emphasize this same truth: God is with us. This has always been his desire (but I will talk about that in one of the other blogs).   What strikes me about this so deeply this week is how Jesus chose to come into this world in the midst of sin, in the midst of darkness, in the midst of the human mess. And he came for the broken, for the hurting, for those in need of him which is so evident looking at the people he spent time with and ministered to- the prostitutes, the tax collectors, the sick and broken. Jesus is still the same now. He comes to meet us in our darkness, in our pain, in our mess. He came as the light of the world into darkness so he would be the light of man (John 1,4; 1,9; 9; 8,12; 12,46). He came not only to meet us in our darkness but illuminate it.  This is such a comfort especially this year as many have experienced loss, loneliness or struggle. God’s never changing promise to us is his presence with us, which is what we celebrate at Christmas. And that means his presence also in the midst of darkness, of pain, of the mess. I read a blog one time that completely changed the way I saw pain and God’s relation to it. You know as Christians it is so easy to assume that once we walk with Jesus, everything will be great and when that doesn’t happen, we tend to be frustrated or hurt. However, our hope and our promise is not in not experiencing pain, tragedy or loss. This is unfortunately a collective human experience. However, our hope is that we will never be alone in it. We will never have to go through pain, through struggle, through loss by ourselves and Jesus’ presence brings comfort like nothing and no one else can. In him is light, in him is hope and love and light. And his unshakeable promise is that he will never leave us or forsake us (Heb 13,5). JESUS himself is our hope. And it is him that we celebrate on the 24th (or 25th) of December. The light of the world came to meet us in our darkness. As I was reflecting on this I realized that this winter season can be so symbolical of that. Winters are dark, usually gloomy and cold. And this is the season we celebrate the coming of the Messiah. And just like Christmas lights bring such joy to all who see them during the dark winters, Jesus came to bring joy and wonder into our darkness.  This is what I am celebrating this Christmas.

These are the lyrics to a song that came to my heart as I was reflecting on this topic:  “Jesus come find me in my dark  Jesus come find me in my pain, come find me in my loss Oh Lord, oh Lord won’t you come  EMMANUEL” 

I hope it can be your prayer as well this Christmas season and beyond. 

(Also I can really recommend the TV Show “The Chosen” related to this theme, specifically the first episode. The Show follows the life and ministry of Jesus in a way I have never seen before and I highly recommend watching it if you would like to know Jesus more in this context. The epsiodes are on YouTube and here is the link to the first one:  https://www.youtube.com/watch?v=craeyJdrCsE )

[frmartinshomiliesandreflections]

18th December >> Fr. Martin’s Gospel Reflections / Homilies on Matthew 1:18-24 for the Fourth Sunday of Advent, Cycle A: ‘This is how Jesus Christ came to be born’.

Fourth Sunday of Advent, Cycle A

Gospel (Except USA)

Matthew 1:18-24

How Jesus Christ came to be born.

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

The virgin will conceive and give birth to a son and they will call him Emmanuel,

a name which means ‘God-is-with-us.’ When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home.

Gospel (USA)

Matthew 1:18–24

Jesus will be born of Mary, the betrothed of Joseph, a son of David.

This is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit. Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly. Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.” All this took place to fulfill what the Lord had said through the prophet:

Behold, the virgin shall conceive and bear a son,    and they shall name him Emmanuel,

which means “God is with us.” When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.

Reflections (7)

(i) Fourth Sunday of Advent

Next Wednesday, 21st December, is the shortest day of the year. Just as darkness is at its most extensive, we light the fourth candle on our Advent wreath this fourth Sunday of Advent. The growing brightness of our Advent wreath reminds us that we are drawing ever closer to the great feast of light, Christmas. Places like Newgrange suggest that our ancestors found the shortest day of the year a hopeful time. The passage grave in Newgrange is built in such a way that on the shortest day of the year light can enter and fill the tomb. It is as if they were saying that even when darkness is at its most powerful, light shines and will ultimately triumph over the darkness. I always find the shortest day of the year a hopeful time. I know that from then, light is beginning to make a comeback, and the days begin to get longer and brighter, even though it won’t be obvious until several weeks away. The hope that nature gives us at this time of the year is an echo of the even greater hope that the message of Christmas gives us. At the beginning of his gospel, Saint John makes the very hopeful statement, a ‘the light shines in the darkness, and the darkness did not overcome it’. He is referring to the light of God’s love shining brightly through the person of his Son, Jesus, our risen Lord.

In today’s gospel reading, Joseph finds himself in something of a dark place. He is betrothed to Mary. At that time, betrothal was more than what we call engagement today. Being betrothed, Joseph and Mary were legally married. However they had not yet come to live together as husband and wife. That would only happen after the marriage ceremony. When Joseph discovered that Mary was pregnant, he found himself in a dilemma. He could only conclude that the woman he loved had been unfaithful to him. What was Joseph to do in this dark hour? The marriage ceremony could not now go ahead as if nothing had happened. Joseph would have to divorce Mary, although he would arrange for this to be done as privately as possible out of sensitivity for Mary’s feelings. It must have seemed to Joseph that his relationship with Mary was as good as dead. The gospel reading suggests that in this time of great personal crisis, Joseph was trying to listen to what God was saying to him. What did God want him to do? God spoke powerfully to Joseph through his dreams, assuring him that Mary had not been unfaithful to him, but that the child she was carrying was conceived through the power of the Holy Spirit. Having heard this strange, yet wonderful, news, Joseph took Mary to his home. They began to live together as husband and wife, and Joseph became the legal father of her child.

Joseph discovered that God shone a great light into the darkness of a confusing and disturbing situation. The situation that Joseph found himself in was messy from a human point of view and, yet, God was present there bringing light into the darkness. God was at the heart of what seemed to Joseph a very unsatisfactory situation. God is always at the heart of our darkness. The two names given to Mary’s child in the gospel reading reflects this reality, Jesus and Emmanuel. In Hebrew, Jesus means ‘God saves’ and Emmanuel means ‘God is with us’. Taking these two names together, Mary’s child announces that God is always with us in a saving way, bringing light into our darkness and drawing forth new life out of what seems as good as dead. This is the good news that we are all invited to savour. We all have to deal with messy situations, circumstances that seem very unsatisfactory to us. We say to ourselves, what Joseph may well have said to himself, ‘This is not working out in the way I had intended or hoped for’. We sense a hoped for future closing down and we easily get discouraged. It is above all at such moments that God is powerfully present to us, through his Son, now risen Lord. God does not wait until all is right with our lives before drawing near to us with his saving help. The life and message of Jesus reveals a God who is with us in a loving way when all is far from right with our lives. The Lord is constantly coming into our lives as they are, with all their brokenness and fragility.

In his time of crisis, Joseph was open to God’s presence, and he inspires us to be open to the presence of the Lord in all the circumstances of our lives, including those that seem very messy. There was no situation messier or more unsatisfactory than Calvary and, yet, it was there that God’s loving, saving, presence to all humanity was at its most powerful. No matter how dark the situation in which we find ourselves, the Lord is with us, strengthening us, and guiding us towards a great light. In the darkness of his prison cell, Saint Paul wrote to the church in Philippi, ‘I can do all things in him who gives me strength’. We can all make those words of Paul our own.

And/Or

(ii) Fourth Sunday of Advent

 We like people to remember our name when we share it with them. Our name is important to us. When we are addressed by a name which is not ours, it jars on us. Married couples who are expecting a child often think long and hard about the name they will give their child. Parents realize that the act of naming a child is a really important one. In the very act of naming, the parents are already beginning to shape the child’s identity. The significance of this act is acknowledged in the liturgy of the sacrament of baptism. At the very beginning of the ceremony, as part of the introductory rite of welcome, the celebrant asks the parents, ‘What name do you give your child’. That initial question acknowledges the importance of the parent’s role in naming their child. Later in the liturgy, as the celebrant pours water on the head of the child, he first addresses the child by the name that the parents have given to him or her: ‘John or Mary… I baptize you in the name of the Father and of the Son and of the Holy Spirit’. The Lord calls each child by name into his body, the church.

 In this morning’s gospel reading, there is an emphasis on the name that is to be given to the child of Mary and Joseph. Their child is to be given two names, the name ‘Jesus’ and the name ‘Emmanuel’. Names in the Hebrew language generally had a very particular meaning. The name Jesus, a version of the name Joshua, means ‘God saves’. In the gospel reading, it is said to Joseph that he must name his child ‘Jesus, because he is the one who is to save his people from their sins’. Jesus came to deal with our sins, to take them from us, to unburden us of them. He revealed and embodied God’s merciful and forgiving love. He spoke of himself as the shepherd who came to seek and to save the lost. If we are to experience Jesus as a Saviour in that sense, we need to acknowledge that we are sinners and in need of God’s mercy. In the past people were at times too conscious of themselves as sinners, sometimes to the point of scrupulosity. That clearly is not healthy, spiritually or any other way. Today, the opposite extreme is more likely to be the case. We don’t feel the need of a Saviour because we don’t often see ourselves as sinners. The name ‘Jesus’ given to the child of Mary and Joseph reminds us that we are sinners in need of God’s mercy. That name also reminds us that, in the words of St Paul, ‘where sin abounds, grace abounds all the more’. Mary’s child announces that there are no lengths to which God will not go to connect with us even when we have turned away from him.

 The other name that is given to the child of Mary and Joseph in this morning’s gospel reading is ‘Emmanuel’ which means ‘God-is-with-us’. Their child proclaims God’s presence with us. It could be said that Christmas is very much about presence; it is about people being present to each other. You only have to think of the efforts that people make to get home for Christmas if they live abroad, or the efforts family members make to connect with each other at Christmas even though they may not see too much of each other during the rest of the year. We often make visits to people at Christmas that we have been putting off for a long time. There is something about this time of the year that moves us to be present to each other. Even when we cannot be physically present to people we will make a real effort to connect with them in other ways, whether by telephone, or by email, or by means of the Christmas card. We give and receive a lot of presents, a lot of gifts, at Christmas time, but Christmas is much more about presence than presents. It is our presence to others and theirs to us that is really at the heart of the Christmas feast.

 Perhaps we make a special effort to be present to each other at this time of the year because we know deep down that we are celebrating the special effort that God made to be present to us in and through Jesus, whose name is Emmanuel, God-with-us. Christmas is the feast of God’s presence. The God who, in the words of Paul’s first letter to Timothy, ‘dwells in unapproachable light, whom no one has ever seen or can see’ came to dwell in a vulnerable child, and those who looked on that child were, in a very real sense, looking on the face of God. God who became Emmanuel, God-with-us, through Mary’s child, Jesus, has remained with us, because the risen Jesus has promised to be with us always until the end of time. We don’t have to come into God’s presence; we are always in God’s presence, even in those times when God seems absent. The other name of Mary and Joseph’s child reminds us that God’s presence is always a saving and life-giving presence. It is a presence that brings pardon where there is failure and new life where there is death.

And/Or

(iii) Fourth Sunday of Advent

 This Sunday the fourth candle on our Advent wreath has been lit. The only candle remaining to be lit now is the white one which will be lit on Christmas day. The short season of Advent is drawing to a close; the feast of Christmas is almost upon us. This is reflected in the readings for this Sunday. The Advent figure of John the Baptist who has featured in the gospel reading for the last two Sundays now gives way to the figures that we associate with the feast of Christmas, Mary, Joseph, and their child, Jesus.

 We like people to remember our name when we share it with them. Our name is important to us. When we are addressed by a name which is not ours, it jars on us. Married couples who are expecting a child often think long and hard about the name they will give their child. Parents realize that the act of naming a child is a really important one. In the very act of naming, the parents are already beginning to shape the child’s identity. The significance of this act is acknowledged in the liturgy of baptism. At the very beginning of the ceremony, the celebrant asks the parents, ‘What name do you give your child’. That initial question acknowledges the importance of the parent’s role in naming their child. Later in the liturgy, as the celebrant pours water on the head of the child, he first addresses the child by the name that the parents have given to him or her before continuing ‘I baptize you in the name of the Father and of the Son and of the Holy Spirit’. The Lord calls each of us by name into his body, the church.

 In this morning’s gospel reading, there is an emphasis on the name that is to be given to Mary and Joseph’s child. The angel reveals to Joseph that the child to be born of Mary, his betrothed, is to be given two names, ‘Jesus’ and ‘Emmanuel’. Names in the Hebrew conveyed a certain meaning. The name Jesus means ‘the Lord saves’. The angel tells Joseph that he must name his child ‘Jesus, because the child to be born of Mary is the one who is to ‘save his people from their sins’. Jesus came to deal with our sins, to unburden us of them. He spoke of himself as the shepherd who came to seek and to save the lost. If we are to experience Jesus as a Saviour, we need to acknowledge that we are sinners who are in need of God’s mercy. In the past people were at times too conscious of themselves as sinners, sometimes to the point of scrupulosity. Today, we may have gone to the other extreme. We don’t feel the need of a Saviour because we don’t often see ourselves as sinners. The name ‘Jesus’ given to the child of Mary and Joseph reminds us that we are always in need of God’s mercy. That name also reminds us that, in the words of St Paul, ‘where sin abounds, grace abounds all the more’. Mary’s child announces that there are no lengths to which God will not go to relate to us, us even when we have turned away from him.

 The other name that is given to the child of Mary and Joseph is ‘Emmanuel’, a name which means ‘God-is-with-us’. The child of this couple is God’s presence with us. It could be said that Christmas is very much about presence; it is time when people try to be present to each other. People make great efforts to get home for Christmas if they live abroad. We often make visits to people at Christmas that we have been putting off for a long time. There is something about this time of the year that moves us to be present to each other. Even when we cannot be physically present to people we will make an effort to connect with them in other ways, whether by telephone, or by email, or text or Skype or whatever. We give and receive a lot of presents, a lot of gifts, at Christmas time, but Christmas is much more about being present than giving presents. It is our presence to others and theirs to us that is really at the heart of the Christmas feast.

 Perhaps we make a special effort to be present to each other at this time of year because we know we are celebrating the special effort that God made to be present to us in and through the child Jesus, who as risen Lord who say to his disciples, ‘I will be with you always, until the end of time’. Christmas is the feast of God’s presence. The God who, in the words of Saint Paul, ‘dwells in unapproachable light, whom no one has ever seen or can see’ came to dwell in a vulnerable child, and those who looked on that child were looking on the face of God. God became Emmanuel, God-with-us, through Mary and Joseph’s child and this child is now the risen Lord in our midst. We don’t have to do something to come into God’s presence; we are always in his presence, even in those times when God seems absent. God is always present to us, even though we may not be present to God.

And/Or

(iv) Fourth Sunday of Advent

 Christmas day is only six days away. Many of us will already be getting caught up in the Christmas rush. There are still presents to be bought, cards to be sent, food and drink to be purchased, travel arrangements to be finalized. It can be a very busy time, especially for parents. In the midst of all this activity, the readings of the fourth Sunday of Advent keep before us what is at the heart of our celebration of the feast of Christmas. They draw us into the true meaning of the feast and invite us to ponder it quietly and prayerfully at this busy time when activity seems the order of the day.

 We have been reading from the gospel of Matthew every Sunday since the first Sunday of Advent. Whereas in Luke’s gospel Mary is the significant adult in the story of Jesus’ birth and childhood, in Matthew’s gospel Joseph is the significant adult in that story. Our image of Joseph is often that of a somewhat aging figure. It might be better to think of him as a vigorous young man, a young carpenter betrothed to a young woman. Today’s gospel reading portrays him as faced with a very great dilemma. He discovers his betrothed is pregnant even though they haven’t lived together as husband and wife. He is as yet unaware that Mary’s pregnancy is the work of the Holy Spirit in her life. God’s work in the life of Mary has left Joseph at a loss to know what to do. His decision to divorce Mary quietly was the kindest decision he could have made in the circumstances in which he found himself in that culture. However, once it was revealed to him by God that Mary’s pregnancy was the work of the Spirit, he did exactly what was asked of him by God - he took Mary to his home. His initial decision turned out to be the wrong one, even though it was the best decision given the information he had at the time. Joseph’s dilemma is, in a sense, one that we all share in different ways at different times. We make a decision based on the information that we have; at a later time we come upon new information which gives us a new understanding of the situation and enables us to make a better decision. It is not always easy to see the best way forward at any particular time, just as it wasn’t easy for Joseph initially to see clearly what was the right thing to do. Life can throw up complex situations, and, sometimes, all we can do is to make the best decision we can in the circumstances.

 In the gospel reading Joseph is instructed to give the name ‘Jesus’ to the child that is to be born of his betrothed, Mary, a name which means ‘God saves’. Joseph’s child is to be named ‘Jesus’ because ‘he is the one who is to save God’s people from their sins’. His mission in life will be to bring God’s forgiveness to sinners, to assure people that God’s merciful love is greater than their sin. In many ways the focal point of Jesus’ mission as an adult was to assure people that God’s forgiveness was available and accessible through him. Although we may not have a strong sense of sin today, in reality we all need to be saved from our sins. We are all equally in need of Joseph’s son, Jesus. We have all failed in our response to God’s call. We have all fallen short of what God asks of us. The publication of chapter 19 of the Murphy report reminds us yet again of the serious failings of individuals within the church of Dublin to deal properly with the horrendous crime of child sexual abuse by priests. We all welcome the very strong and unambiguous statement made by the Archbishop in response to that recent publication. The feast of Christmas is the feast of the one whom God has sent to save us from our sins. Christmas encourages us all to acknowledge our need of God’s mercy and in doing so to find the strength to make a new beginning. Indeed it is a feast that calls us to keep acknowledging our need of God’s mercy and to keep making new beginnings.

 Jesus’ other name according to Matthew in today’s gospel reading is Immanuel, which means God-is-with-us. Putting the names Jesus and Immanuel together tells us that the son of Joseph and Mary is the presence among us of God’s merciful love. We do not have to do anything to make God present. Jesus’ name is God is with us. We have been graced by God’s presence in a special way since the birth of Mary and Joseph’s son. God’s presence to us is an act of love on God’s part; that is why, in the second reading, Paul addresses the Christians of Rome as God’s beloved. It is because we are so greatly graced in this way that, again in the words of Paul in that reading, ‘we are called to be saints’. Indeed, Paul would say that in virtue of our baptism we are already saints, sanctified through the Spirit, and our calling is to become what we are. This time of year reminds us both of how greatly graced we are and of the obligation that lays on us to live graced lives.

And/Or

(v) Fourth Sunday of Advent

We are only a week away from Christmas Day. The preparations for Christmas are in full swing. Many of our family members are on the move. They are travelling home for Christmas. It is a time of the year when we make a real effort to connect with each other. It is appropriate that we journey towards each other more at this time of the year, because at the heart of the feast of Christmas which we will celebrate in a week’s time is God’s journey towards us in the person of his Son. The core of the feast of Christmas is the birth of a child. Every new born child is special. The new born child at the heart of Christmas is extra special because in and through this child God journeyed towards us, God became, Immaneul, God-with-us.

We are familiar with the story of the birth of Jesus from Luke’s gospel. That is the story we will be hearing next Saturday night, Christmas night. We are less familiar with Matthew’s account of the birth of Jesus which is this morning’s gospel reading. Whereas Luke tells the story of the birth of Jesus more from the perspective of Jesus’ mother, Mary, Matthew tells the same story more from the perspective of Jesus’ father, Joseph. In Christian art Joseph is often depicted as an old man, with grey hair and beard, someone who seems more like Jesus’ grandfather than father. Yet, Joseph must have been a young and vigorous man who worked with his hands in both wood and stone. Both gospels, Luke and Matthew, tells us that he was betrothed to Mary. This is more than our engagement. They were effectively husband and wife, even though they had not yet come to live together. That would happen only after they were married. In today’s gospel reading Joseph is portrayed as in a very complex moral situation. He learns that Mary, his betrothed, is pregnant even though herself and Joseph have not lived together as husband and wife. The only conclusion he can come to is that Mary has committed adultery. Joseph found himself facing a crisis of intimacy. Faced with this devastating situation, he did not act rashly, as might have been expected and even demanded by the Jewish Law. He initially intended to divorce her quietly without drawing attention to what had happened. However, Joseph not only showed a sensitivity to Mary but a sensitivity to what God was asking of him in this situation. He came to understand that God wanted him to take Mary home as his wife because the child she was carrying had a divine origin, ‘she has conceived what is in her by the Holy Spirit’. He came to see the presence of God in what he originally thought of as a kind of godless situation.

Joseph understood that God was with him and with Mary in this situation which was in conflict with the social and religious norms of the time. In this respect, Joseph can be an inspiration to us all. Crises of intimacy of one kind or another are part of the human condition. We have all found ourselves in situations that are not ideal, that, at the very least, could be termed somewhat untidy. Today’s gospel reading brings home to us that even in these untidy situations, there is holy ground to be found. God is with us in those moments, speaking to us, guiding us, enlightening us, calling out to us. If we don’t expect to find God in those moments, we won’t notice him. It is to Joseph’s credit that he did notice God in his unsatisfactory situation and heard what God was saying to him through it. We can make the mistake of thinking that, because some situation in our lives is not ideal, we have placed ourselves beyond God’s reach. Yet, God is always present to us, regardless of our situation in life. The child that was born of Mary had two names, according to the gospel reading, one of which was Emmanuel, God-with-us. We can use the preposition ‘with’ in different ways. We might ask, ‘are you with me or against me?’ ‘With’ there really means ‘for’. The child of Mary and Joseph is God with us in that sense of God for us. In his letter to the Romans, Paul asks the question, ‘If God is for us, who is against us?’

Christmas is the feast of ‘God for us’, God working for our ultimate good in all of our lives, including those situations where we might be tempted to think that God is absent. God is ‘for us’ in the messiness of our lives. This is confirmed by the other name that the child of Mary and Joseph is given, the name ‘Jesus’. This name is the Greek form of the Hebrew name Joshua, which means ‘God saves’. Joshua saved Israel from her enemies. Jesus is a different kind of Saviour. In the words of the gospel reading, he will save God’s people from their sins. Jesus is God with us, for us, in the brokenness and weaknesses of our lives. That is why Jesus shared table with sinners and why Paul could say, again in his letter to the Romans, that nothing ‘in all creation will be able to separate us from the love of God in Christ Jesus our Lord’.

And/Or

(vi) Fourth Sunday of Advent

We are only three days away from Christmas day. The Christmas rush is in full swing. Some people have come home or are on the way home from abroad for Christmas. One of the good Christmas traditions is the gathering of family around the table on Christmas day and in the days afterwards. My sister has travelled home from California for Christmas. Christmas is a time when we try to be with each other, as family and as friends. As a result, we tend to be more conscious at this time of year of those who may not have anyone to be with on Christmas day. Many people make a special effort to ensure that those who might otherwise spend Christmas alone are included in some kind of Christmas gathering with others. That instinct we have at this time of year to be with each other and to ensure that people living alone have company is very true to the deeper meaning of this Christmas season. At Christmas we are celebrating God’s desire to be with us; we are celebrating the birth of Jesus whose other name, according to today’s gospel reading, was Emmanuel, which means God-is-with-us.

Christmas is the feast of God’s presence among us. God became flesh in the person of his Son, Jesus, who was also the son of Mary and Joseph. Today’s gospel reading is the story of the birth of Jesus, according to Matthew. It is a little less familiar to us than the story of the birth of Jesus as we find it in Luke’s gospel and which we read on Christmas night. It is Mary who brings about God’s real presence in the world, Jesus’ presence as God-with-us. She, more than any other human being, can say of Jesus, ‘this is my body, this is my blood’. Through Mary, God became God-with-us in the person of Jesus, her son. Another way of saying, ‘God is with us’, is to say with Saint Paul, ‘God is for us’. Paul asks the consoling question, ‘If God is for us, who can be against us?’ At Christmas we celebrate the good news that God sent his own Son to us, so that we would know that God is for us and with us. Whenever we make an effort to be with and for people at this Christmas time, or at any time, Jesus, God with and for us, is being born afresh in our lives.

Yet, we can all struggle at times to believe that God is really with us and for us. When we hit a crisis of some kind, we might begin to wonder where God is in what is happening to us. We might be tempted to say with Jesus on the cross, ‘My God, my God, why have you forsaken me?’ The crisis may be brought on by the sudden onset of illness in our own lives or the lives of our loved ones, by some significant relationship not working out or some cherished hope not coming to pass. Joseph is in such a moment of crisis in today’s gospel reading. It could be termed a crisis of intimacy. Joseph is the often forgotten character of the Christmas story. Christian art hasn’t always done him justice. He tends to be depicted as an elderly man, more like Jesus’ grandfather than father. In reality, at the time of Jesus’ birth, he must have been a vigorous young man, perhaps still in his teens. The gospel reading describes him as betrothed to Mary. Betrothal is more than what we refer to as an ‘engagement’. As betrothed, he and Mary were legally husband and wife, but they would only live together as husband and wife after their marriage ceremony. The future happiness of this young man is suddenly clouded by an event of which he can make little sense, Mary’s pregnancy. What is he to do in this unexpected and confusing situation? The Jewish Law would have required him to take a course of action that went against all his natural feelings for Mary.

In that moment of personal crisis, according to the gospel reading, Joseph experienced God as God with him, as Emmanuel. God communicated with Joseph at this difficult time in his life and Joseph was open to hearing God’s word to him, a word that directed him beyond what the Law required, prompting him to marry his betrothed, to take her home as his wife. The story of Joseph reminds us that God continues to communicate with us in the challenging situations of our own lives, including those crises of intimacy. God is with us and for us in all those experiences that leave us distressed and that seem very unsatisfactory to us and often to others. There is no situation in life, no matter how bleak, in which God is not present. There is no personal dilemma that need cut us off from God. God speaks a word of love and wisdom to us even in the most unpromising moments of our life’s journey. As Saint Paul says in his letter to the Romans, nothing ‘will be able to separate us from the love of God in Christ Jesus our Lord’.  This is the good news of God-with-us that we celebrate at Christmas, and throughout the year.

 And/Or

(vii) Fourth Sunday of Advent

 This Sunday the fourth candle on our Advent wreath has been lit. The only candle remaining to be lit now is the white one which will be lit on Christmas day. The short season of Advent is drawing to a close; the feast of Christmas is almost upon us. This is reflected in the readings for this Sunday. The Advent figure of John the Baptist who has featured in the gospel reading for the last two Sundays now gives way to the figures that we associate with the feast of Christmas, Mary, Joseph, and their child, Jesus. We are on the brink of entering into the Christmas story.

 When reading the gospels, I have always found it helpful to focus on the various characters that appear in the gospel story. They are men and women with the same hopes and struggles that we all have. We can recognize something of ourselves in all the characters of the gospel story. The person who features most prominently in today’s gospel reading is Joseph. It is strange how Christian art has tended to portray Joseph as an old man, more like Jesus’ grandfather or great-grandfather, than Jesus’ father. One striking exception to this is the painting of Joseph by the Spanish artist, El Greco. He depicts Joseph as a vigorous young man, with Jesus clinging to his legs. In that painting Joseph is portrayed as a strong figure, trustworthy and protective. This is much closer to the portrayal of Joseph in the gospels than the usual elderly depiction of him.

 In today’s gospel reading Joseph is referred to as a man of honour. In other words, he was a decent man. In the complex situations of life, he tried to do the right thing, what he believed God wanted of him. Mary’s unexplained pregnancy left this young man in a very difficult situation. Presuming that her pregnancy indicated she had been unfaithful to him, Joseph found himself torn between what he understood God’s law required him to do, viz. divorce Mary, and his own affectionate feelings for her. In this confusing situation, the gospel reading tells us that Joseph received guidance from the Lord, - guidance he promptly followed.

 The complex situation in which Joseph found himself is not unlike the kind of situations in which many of us find ourselves from time to time. In so many of life’s situations the best way forward is not always immediately clear. Like Joseph in the gospel reading, we can find ourselves torn between what our head is telling us and what our heart is saying to us. The course of action we might initially decide to take does not always turn out to be the right option, just as the path that Joseph originally intended to take was not the one that the Lord was asking him to take. The temptation can be to rush into taking the path that first occurs to us. The better thing can often be to take time, to step back and to ask the Lord to enlighten us and to guide us.

 In the first reading this morning, Ahaz, the king of Israel, like Joseph, finds himself in a very complex situation. He was called upon by the prophet to ask the Lord for guidance. Ahaz refused to do this. Instead, he rushed into a course of action that had serious consequences for himself and his people. We can sometimes find it difficult to acknowledge to ourselves and to others that we are unclear about what is best to do. We can sometimes place too much reliance on our own judgement. The gospel reading today invites us to have something of the openness of Joseph to the Lord’s guidance. That guidance is given to those who ask for it. Joseph received the Lord’s guidance through an angel. The Lord’s guidance will come to us through more ordinary means, such as through those in whom we confide. It is often the way that clarity is found by sharing our confusion, our distress, with one or two trusted others. Their perspective on the situation we are struggling with can often bring a new and a fresh light, one we could not have hit upon if left to ourselves. We can also experience the Lord’s guidance through prayer. In prayer we allow the Lord to enlighten our minds and hearts so that we can move forward in the light that he provides.

 Joseph experienced God’s presence and guidance in his personal dilemma. According to the gospel reading, the child that was born of Mary was called Emmanuel, God-with-us. Through Jesus, God is present to all of us in a strikingly new way. At the very end of Matthew’s gospel, the risen Jesus says to his disciples, ‘I will be with you always, until the end of time’. Jesus, Emmanuel, is with us until the end of time. This is the heart of the good news that we celebrate at Christmas. The Lord’s presence is our lives is a given; it does not depend on us. The Lord has chosen to be with us as our companion on the way, to guide us in moments of confusion and struggle, to sustain us in moments of weakness, to heal us in moments of brokenness. The second name that is given to the child of Mary and Joseph - the name ‘Jesus’ -  suggests that the Lord is also with us as one who assures us of God’s forgiveness in times of failure. As the gospel reading tells us, the name ‘Jesus’ means ‘the one who saves God’s people from their sins’.  

 We prepare for the feast of Christmas by acknowledging our own need of Jesus, Emmanuel. This Sunday we are invited to approach the coming feast with something of the same openness to the Lord’s presence and guidance that Joseph showed in today’s gospel reading.

Fr. Martin Hogan.

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Catholic Daily Mass Reading + Reflection: 2 November 2020

Monday November 2, 2020

Weekday (31) Ordinary Time Vestment: Violet Today’s Rosary: The Joyful Mystery Theme of the Feast: Teach Us to Count Our Days. Death must be thought of as a light that guides us through our lives so that our decisions may always be wise and righteous, leading us to embody the beatitudes.  (adsbygoogle = window.adsbygoogle || []).push({}); COMMEMORATION OF ALL THE FAITHFUL DEPARTED (ALL SOULS DAY): Today we remember in a special way our brothers and sisters who have preceded us into eternal life especially, Rev Fr. Festus Ogbonmwan, Hon. Godfrey Emwanta, Mrs. Felicitas Sholabomi Robinson,Victoria Akpene, Louis Emwanta, Michael Afemefuna, Mr. James Ipuole Ogbaji, Mrs. Rose Riwo Ogbaji, James Otie, Mr. Ogmadewu Odey, Emmanuel O. Odey, Emmanuel Amen, Precious Abutu, Felicia Abutu, Samuel Emonena, Gladys Emonena, Cecilia Emonena, Akpobome Omamuyovwi, Pa Williams Jimoh, Mrs. Catherine Williams, Alice Williams, Mark Williams, Mr. Augustine Friday Nwatu, Mr. Moses Ejimofer Nwatu, Benedict Osezua Eigbegbea, Justine Ekwonna, Jude Eigbegbea, Dominic Amatu, Mr. Sylvanus A. Undiandeye, Hon. Anslem Undiandeye, Mrs. Lucy Udama Akoli, Joseph Anale, Mr. Abdgim Undiandeye, Ada Uzor, Igwe Isaiah Uzor, Ignatius Nwokoro, Agnes Nwokoro, Anthony Nwokoro, Nicholas Mbakogu, Martina Mbakogu, Angelina Mmaduko, Ike Okoye, Atule Momoh, Honorio Kayode Clement, Mattew A. Idehen, Paul Idehen, Dr. Michael Gorip Gotep, Engr. Wurusibewei E. Edwin, Wurusibewei Andrew, Patricia Ebi Akpe, Mr. Gabriel Anaedo, Mrs. Monica Ezidinma Okonkwo, Oigbochie Vincent, Fashanu Opeyemi, Shola Shanubi, Mariam Odunsakin, Micheal Odusakin, Patrick Sule, Maria Patrick, Sabastian Patrick, Patrick Jr, Amina Okewu, Gabriel Akubo, Francis Haruna, Martha Omadaga, Regina Enuwa Iwodi, Silvanus Akwugbo, Martha Omadaga Obochi, Iwodi Simon Ekoja, Udah Emmanuel, Mr, Damian Nwoko, Mary Yohanna Laura, Mr Augustine Musa, Mr. Habila D.D Akawu, Rev. Fr. David Talon, Ndulue Ikenna, Rosaline Ndulue, David Ikegwuonu, Emmanuel Ekwupulum, Michael Obioha, Theresa Obioha, Mr and Mrs Aloy Dyke, Pa Stephen Ehimare Ohenhenlen, David T. Adzenda, Rose Y. Adzenda, Tivna Adzenda, Pa Isekenegbe, Chidiebubu Aliozor, Love Aminu, Solomon Aliozor, Cecilia Nworah, Anulika Ude, Mrs. Jacinta Mary Gande, Ojotule Miracle,Madam Benedicta Matthew Akpan, Evelyn Atop Ntui,G.E Edet, Chief Emmanuel Mmogbana, Chief Jerome Onwudiwe, Sir Felix Asemota, Pa Idiaghe, Aborted babies, Souls in Purgatory and all our departed loved ones too numerous to mention. Our remembering is not done with the grief like those who have no hope. Rather, we do so in a spirit of faith and hope, knowing that the faithful departed share in the resurrection of Christ and live in communion with us.

FIRST READING

He accepted them like a sacrificial burnt offering. A reading from the Book of Wisdom(Wisdom 3:1-9c) (adsbygoogle = window.adsbygoogle || []).push({}); The souls of the righteous are in the hand of God, and no torment will ever touch them. In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction, and their going from us to be their destruction; but they are at peace. For though in the sight of men they were punished, their hope is full of immortality. Having been disciplined a little, they will receive great good, because God tested them and found them worthy of himself; like gold in the furnace he tried them, and like a sacrificial burnt offering he accepted them. In the time of their visitation they will shine forth, and will run like sparks through the stubble. They will govern nations and rule over peoples, and the Lord will reign over them for ever. Those who trust in him will understand truth, and the faithful will abide with him in love, because grace and mercy are upon his elect. The word of the Lord.

RESPONSORIAL PSALM Psalm 23: 1-3.4.5.6 (R.1 or 4)

R. The Lord is my shepherd, there is nothing I shall want. OR: Though I should walk in the valley of the shadow of death, no evil would I fear, for you are with me. The Lord is my shepherd; there is nothing I shall want. Fresh and green are the pastures where he gives me repose. Near restful waters he leads me; he revives my soul. He guides me along the right path, for the sake of his name R/. Though I should walk in the valley of the shadow of death, no evil would I fear, for you are with me. Your crook and your staff will give me comfort. R/. You have prepared a table before me in the sight of my foes. My head you have anointed with oil; my cup is overflowing. R. Surely goodness and mercy shall follow me all the days of my life. In the Lord’s own house shall I dwell for length of days unending. R/. (adsbygoogle = window.adsbygoogle || []).push({});

SECOND READING

“Since we are now justified by his blood, much more shall we be saved by him from the wrath of God.” A reading from the Letter of Saint Paul to the Romans (Romans 5:5-11) Brethren: Hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. While we were yet helpless, at the right time Christ died for the ungodly. Why, one will hardly die for a righteous man— though perhaps for a good man one will dare even to die. But God shows his love for us in that while we were yet sinners Christ died for us. Since, therefore, we are now justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. The word of the Lord.

ALLELUIA

Alleluia. Come, O blessed of my Father, says the Lord; inherit the kingdom prepared for you from the foundation of the world.

GOSPEL

A reading from the Holy Gospel according to John (John 6:37-40) At that time: Jesus said to the crowds, “All that the Father gives me will come to me; and him who comes to me I will not cast out. For I have come down from heaven, not to do my own will, but the will of him who sent me, and this is the will of him who sent me, that I should lose noting of all that he has given me, but raise it up at the last day. For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day.” The Gospel of the Lord. Prayer of the Faithful Christ will raise them up. PRIEST: My brothers and sisters, we are called by the death and resurrection of Jesus Christ to share his risen life with God our Father. Let us pray with renewed confidence to the Lord for all the needs of the Church and world. READER:  For the Pope, bishops and priests, (pause) let them continue to proclaim the glorious resurrection of Jesus Christ our Lord, who came that we all might have life without end. Pause Father, have mercy;  and give us life everlasting we pray Oh Lord. For those who struggle for peace in the world, (pause) let them realize that life on earth is but the reflection of life in heaven, and let them continue their efforts to bring all sections of the community together in perfect peace and harmony. Pause Father, have mercy;  and give us life everlasting we pray Oh Lord. For those who are bereaved, (pause) as they pray for the repose of the souls of their loved ones, let them be assured by the hope that one day they will be reunited with those they have loved and lost awhile. Pause Father, have mercy; and give us life everlasting we pray Oh Lord. For greater confidence in the resurrection, (pause) let the hope of eternal life comfort all Christians in their daily lives, so that everything they say and do is measured by the promise of their resurrection. Pause Father, have mercy; and give us life everlasting we pray Oh Lord. In silence, we pray for our own intentions to God, our loving Father. (adsbygoogle = window.adsbygoogle || []).push({}); PRIEST: Father, we offer you our humble prayers, knowing that you will answer them because you have promised us eternal life. Through Christ our Lord. Amen.

Today's Reflection

Jesus’ comforting words in today’s Gospel captures well the meaning of the occasion we celebrate: “that I should lose nothing of all he has given me but raise it up at the last day.” The souls in purgatory are not lost; though imperfectly, they lived their lives believing in Jesus. Our prayers keep us in contact with them and help us not to forget them. They await what is promised them: eternal life, and our prayers hasten that for them. It is comforting to know that “Jesus rejects no one the Father has given him” and reassuring also that “The souls of our loved ones are in the hands of God, and no torment will ever touch them.” As we pray and do penance for the Holy Souls today, let us resolve now, (today, not tomorrow) to live lives of prayer and penance so that when our earthly journey ends we may be found worthy to enjoy the beatific vision promised by God.

Personal Devotional

Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you" Deuteronomy 31:6 - Dear Lord, I thank you for this day, I thank you for my being able to see and hear this morning. I am blessed because you are a forgiving and an understanding God. - You have done so much for me and kept on blessing me. Grant me the grace Father not to offend you or my neighbour today. When the enemy of my soul comes to seduce me to sin against you please help me to run to your Son Jesus.

Let Us Pray

Please keep me safe from all dangers and harm. Help me to start this day with a new attitude and plenty of gratitude. Let me make the best of this day with a clear mind, so that I can hear from you. Please broaden my mind that I can accept all things. Let me not whine and whimper over things that I have no control over. Moreover, this is the best response when I am pushed beyond my limits. I know that when I cannot pray, you listen to my heart. Continue to use me O Lord to do your will. Please Lord continue to use me that I may be a blessing to others especially those who are hurt and do not have any person to help them. Keep me strong that I may help the weak. keep me uplifted that I may have words of encouragement for others

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The following reflection is courtesy of Don Schwager © 2020. Don's website is located at Dailyscripture.net

Meditation: What lesson can we draw from Jesus' parable about a thief in the night and the parable of the rich master who returns unexpectedly to reward or dismiss his servants for how they have served his estate while he was away? Both parables confront us with the possibility of losing everything we possess and treasure now as well as the future inheritance that is saved up for us.

The thief in the night

Jesus' story (parable) of the thief in the night brings home the necessity for careful watchfulness and staying alert to avert the danger of plunder and loss of livelhood (all that we need to sustain us now and in the future). The thief comes uninvited, especially under the cover of darkness and secrecy! While no thief would announce his intention in advance, nor the time when he would strike, lack of vigilance invites serious loss for those who have not kept their home and treasure secure at all times! The intruder strikes when he is least expected!

Don't lose the treasure of God's kingdom

What kind of treasure does the Lord Jesus expect us to vigilantly guard and protect in this present life? It is the treasure of his kingdom and the gifts and graces he has won for us - the gift of salvation purchased by the blood of Christ who died for us on the cross to free us from slavery to sin and Satan, and the gift of abundant new life which Christ won for us through his resurection victory over death, and the gift of the Holy Spirit who comes to live in us and empower us with supernatural faith, hope, and love that endure forever. The Father and the Son come to dwell in us through the gift of the Holy Spirit who makes his home with us. But we can lose the treasure and gifts of God if we do not guard our hearts and minds and hold to the truth of God's word and live according to his wise precepts, teaching, and just laws. Whose voice and counsel do you trust and follow?

Satan comes like a thief in the night to rob us of our faith and to draw us away from God's will for our lives. Satan works in the "world" (that society of men and women who are opposed to God and his commandments) and with our own "flesh" (those sinful inclinations within us that tempt us to do what is wrong and evil). And Satan wispers to us false promises to make us believe that we can find happiness and joy apart from God and his will for us.

The prophet Jeremiah reminds us that our hearts apart from God are easily deceived (Jeremiah 17:9). How easily we put off for another day what God requires of us today - to walk humbly, repent sincerely, forgive quickly, and to trust in his merciful love and grace at all times. God offers us his mercy and abundant grace (his divine presence, power, and wise counsel) to turn away from sin, deception, and disobedience. But we must not presume that we can put off for another day what must be done today.

The Lord Jesus reminds us that the "Day of the Lord" will come unexpectedly like a thief in the night. Will we be ready to receive the Lord when he comes to speak to us today, and when he ushers us to stand before his throne and meet him face-to-face to hear his final verdict on the Day of Judgment. Which verdict do you wish to hear? In Matthew's Gospel account, Jesus opens the curtain of the heavenly court room and gives a glimpse of his verdict on that day:

34 Then the King will say to those at his right hand, `Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' ...41 Then he will say to those at his left hand, `Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.' - Matthew 25:34-36, 41-43

The Lord rewards those who are faithful and wise

Jesus ends his teaching on watchfulness and vigilance with another parable about a master and his servants (Matthew 24:.45-49). The storyline is similar. There is an element of surprise - the master suddenly returns home unexpectedly, probably from a long journey. He rewards one servant for his faithful loyalty and devoted service to his master. He has performed his service dutifully and has done all that the master required of him.

He punishes the other servant who was disloyal, disobedient, and acted shamefully. This servant was not only irresponsible - he was frequently absent from his work and misused his master's money for personal gain by throwing lavish parties (eating and drinking) for his friends. The disloyal servant also abused his fellow workers with physical force and violence - probably to make them do the work he was supposed to do for his master. When the master returns and discovers the unfaithful servant who has wasted his master's goods and mistreated his fellow servants, the master gives him what he deserves. He dismisses him from his service and throws him out of his house - and sends him to the worst of possible places - a prison of no return where there is nothing but torment and misery. Should we be surprised to see the master acting with such swift judgment? The master rewards his faithful servants with honor, blessing, and promotion in his service, and he gives to his disobedient and unfaithful servants the just punishment they deserve - the loss of honor, privilege, and joy of sharing in the master's good friendship forever.

Are you ready to meet the Lord?

The Lord Jesus calls us to be vigilant in watching for his return and to be ready to meet him when he calls us to himself. The Lord gives us his Holy Spirit so that we may have the wisdom, strength, and help we need to turn away from own sin and to embrace God's way of love, justice, and holiness. The Lord's warning of judgment causes dismay for those who are unprepared, but it brings joyful hope to those who eagerly wait for his return in glory. God's judgment is good news for those who are ready to meet him face to face when he returns. Their reward is God himself, the source of all truth, beauty, goodness, love and everlasting life. Are you ready to receive his grace and help today to walk in faithfulness and obedience, trust and hope, steadfast love and mercy?

"Lord Jesus, you have captured my heart for you. Make me strong in faith, steadfast in hope, and generous in love that I may seek to please you in all things and bring you glory. May I always be watchful and ready to answer when you draw near."

The following reflection is from One Bread, One Body courtesy of Presentation Ministries © 2020.

NOW IS THE TIME (SEE 2 COR 6:2)

“My Master is taking His time about coming.” —Luke 12:45

Each day is the time when Christ comes. Jesus teaches that instead of trying to know the time of His return or our death, we are to live each day, and indeed each moment, as though the Master could return. If we strive to live like that, we will be “confident and unafraid” (Is 12:2; see also Eph 3:12). The Lord is here — present at every Mass in the Holy Eucharist, present in His Word, His people, His creation. He is Emmanuel, God-with-us (Mt 1:23). When we serve the least of His people, Jesus has made it clear we are serving Him (Mt 25:40, 45).

“Why delay, then?” (Acts 22:16). Serve Jesus now. Live for Him now. Today, this moment, “turn now ten times the more to seek Him” (Bar 4:28).

Yes, the Lord expects much. Yet He gives even more. Jesus said that to whom much has been given, much will be expected (Lk 12:48). The fruit Jesus expects from us flows through us because of the Holy Spirit living in us (see Gal 5:22). His burden is light and His yoke is easy (Mt 11:30). So, “seek to serve Him constantly” (Ps 105:4). “Now is the time!”

Prayer:  Father, I trust in the Holy Spirit’s ability to make me Your faithful and willing instrument more than I trust in my own weaknesses. Fill me with the Holy Spirit right now.

Promise:  “In Christ and through faith in Him we can speak freely to God, drawing near Him with confidence.” —Eph 3:12

Praise:  Carson doesn’t search high and low for a person to minister to. He believes God wants him to converse with the person by his side. It is an excellent opportunity to be Jesus to the world. “Maranatha! Come Lord Jesus.”

Reference:  (This teaching was submitted by a member of our editorial team.) (For a related teaching on Job Performance for Jesus, order, view or download our leaflet on our website.)

Rescript:  "In accord with the Code of Canon Law, I hereby grant the Nihil Obstat for One Bread, One Body covering the period from October 1, 2020 through November 30, 2020. Most Reverend Joseph R. Binzer, Auxiliary Bishop, Vicar General, Archdiocese of Cincinnati, Cincinnati, Ohio February 25, 2020"

The Nihil Obstat ("Permission to Publish") is a declaration that a book or pamphlet is considered to be free of doctrinal or moral error. It is not implied that those who have granted the Nihil Obstat agree with the contents, opinions, or statements

[agameforgoodchristians]

"May the God of hope fill you with all joy, peace, and ____________." A Canon Card Talk On Rethinking Christmas

We promised in our other, older Christmas Card Talk, that we would get around to writing one about the sundry issues we have with the "traditional" telling of the Christmas story. This is that Card Talk in two parts. 

Part I:  

When is Jesus’ Birthday?

Like most scholars, and lay clergy worth their eggnog, we don’t believe that the incarnation took place on December 25th. 

There are already a plethora of articles, blogs, and social media posts enumerating the historical, cultural, theological, and meteorological reasons why Jesus wasn’t born on this date. 

we would like to advance the argument that Jesus was born during SUKKOT.

This is not an idea original to A Game for Good Christians by any means. A simple Google search will provide others expounding on this perspective with more detail than presented here [For example, this website presents a host of other arguments for a Sukkot birth date for Jesus, some more convincing than others. All interesting]. However, permit us to add our voice to this conversation.

God with Us

The Gospel According to Matthew 1:23 (quoting Isaiah 7:14) declares

The virgin will conceive and give birth to a son, and they will call him Emmanuel (which means “God with us”).

While others fight about translating “virgin” in this passage, we will focus on the word Emmanuel,  “God with us.” 

We recently saw a Facebook post where an atheist was mocking the Nativity narrative by pointing out that Jesus is never called Emmanuel anywhere else in the Bible ever, that His Hebrew name was actually Yeshua. So clearly this is another example of Biblical contradictions, throw the whole thing out, merry X-mas, tip your waitress on your way out of the faith. This response ignores that the fact that "Emmanuel" is one of multiple prophetic names in the book of Isaiah, that serve as title more than personal designation. And that is the purpose of Matthew quoting Isaiah: the writer is providing a description of Jesus. "God with us" 

 The Gospel According to John contains a similar idea in its opening chapter which, while slightly different, is equally instructive:.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a Father’s only Son, full of grace and truth (John 1:14)

“Lived among us.”  Other translations read “dwelt among us.” However, a closer translation remembers the context of the Jewish communities recording these stories:

“And the Word became flesh and σκηνόω (skēnoō) among us.”

The Greek word σκηνόω (skēnoō)  was used in the Septuagint to translate the Hebrew word for “Tabernacle.”

Thus,

“And the Word became flesh and lived among us, and Tabernacled among us”

This last is how the Young's Literal Translation renders the passage, as well as many Christian commentaries who make this connection.

 Sukkoth, The Feast of Booths (or the Feast of Tabernacles), commemorates the forty-year period the children of Israel lived in the desert, wandering toward the Promised Land. The name refers to the temporary dwellings they inhabited during the journey. The feast, while partially an agricultural affair, was also a reminder of the history of travail and travel, marked by God's hand their lives; how the God of their mothers and fathers brought them through the wilderness. 

But what cannot be forgotten is that God was in their midst in His own tent of dwelling: the Tabernacle: the place of sacrifices, dedications, devotion, and atonement. The holy place where humanity could come close to the divine in the midst of the camp. 

 The gospels record Jesus living among us in the same way. 

Jesus’ life is one that brings salvation, physical and spiritual. He is the fullness of the Exodus journey to the Promised Land, and the Exodus from Assyrian/Babylonian Exile home, and the Exodus from secular rule to entering the Kingdom of God. This is the driving motif throughout the Hebrew Bible and the New Testament: A God who saves people while living among them. Hence Jesus’ Hebrew name, Yeshua: “God is salvation/The God who saves,” because God loved the world so much, He gave His Son/Himself.  

What more appropriate time for Him to arrive and make His place in our midst than Sukkot?

 In the end, does it matter when Jesus was born? Not to us. It's that He was born that matters. That He came for His family and for yours. Even though, especially when, we're a mess. Which brings us to Part 2...

Part II: 

Christmas Has Always Been a Disaster for Families

Most people's understanding of the Christmas story is replete with Hallmark-eqsue, Sunday School flannel-graph, bullshit. For example, three wise men did not appear at the Nativity. Read through Matthew chapter 2 carefully. First, the passage never gives a number of magi, only that they were bearing three gifts. Second, placing the magi at the birth requires the same level of mental gymnastics and Christmas magic needed to get 27 elementary-aged kids to accurately recite their lines during a Christmas pageant without any stage-fright, meltdowns, or potty accidents. The narrative events show that the magi couldn't have shown up on the same night as the birth. This is more apparent when its noticed that the passage is suggesting that Jesus is a toddler when they appear, not a newborn. He is consistently referred to as a "child" in the passage, and the magi do not find him "laying in a manger" like the shepherds do in Luke chapter 2 (more on that below). Jesus was probably running around the house, now wondering what he's supposed to do with gold, frankincense, and myrrh. And keep in mind that after their departure, Herod began to murder all males two-years-old and under. If Jesus had just been born, why isn't the slaughter of innocents only for newborns? Why the wide range? This is just one example of "the greatest story ever told" being mangled. 

the biggest offender is the myth of "the inn." 

No room at the inn because there was no inn

 Luke 2:1-7 is the passage of note for the famed manger scene:

In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered.

Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child.

While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn (κατάλυμα kataluma). 

So there it is. "There was no place for them in the inn." Except there's a problem:

The Greek word kataluma is properly translated as "upper room" or "guest room," not "inn."

(c.f. Luke 22:11 where kataluma is used by Jesus asking a homeowner about commandeering his "guest room" for the Last Supper, and Luke 10:34 where a completely different word is used when talking about an actual "inn").

Remember the context of the story: Jo and Mary are travelling to Bethlehem because that's where Joseph's relatives are. You know this. Some of you have heard this story for decades. Didn't you ever ask the question why are they looking for space at a hotel instead of staying with their family?  

They did stay with family: that's exactly where this story takes place. Jo and Mary are in the home of one of his relatives, but there is no space in the guest room (kataluma) because it was filled up for the Roman census.

But what about the manger? Archaeologists and biblical scholars have long known that most of the small, humble dwellings in Bethlehem at the time did not have adjacent barns or stables as we think of them. Rather the people would have brought their livestock indoors at night. Thus, the manger was inside the house. 

This all brings us to the point of this Card Talk: After years of Christmas pageants vilifying hotel management for not finding a spare bed for the pregnant Mary, the question we should really be asking is, who the hell wouldn't make room for their own relatives?

Mary wasn't rejected by strangers,

she was rejected by family. 

There was room in the house. There was a guest room, but its occupants decided that they would not relocate for a pregnant woman. A pregnant relative. 

Were they silently questioning who was the "real father" of this baby? Did they feel that Joseph was too kind, or too stupid to see he was being made to look like a fool by this loose woman? Did they think, "we'll let her stay in the house, but our hospitality only extends so far. A woman like that can sleep with the animals"? Did any of them rise and help usher young Yeshua into the world? How awkward was breakfast the next morning? Did they ignore Mary's labor pangs and cries well into the night, but give her dirty looks for their lack of sleep the next morning? Did anyone make snarky comments about the appearance of shepherds in the middle of the night? Did anyone even ask to hold Him?

At this time of year, people often pray that the God of hope will fill us with all joy, peace, and [a-fill-in-the-blank goodness]. But Christmas, like all holidays, has never been an event that unites all families in cheer. Conflict, recrimination, and chaos have always existed right alongside hospitality, hope, and joy. 

Sometimes which we find is within our control. Sometimes it is not. 

Sometimes we are the shepherds discovering an amazing event.

Sometimes we are Mary and Joseph, just trying to survive the holidays. 

Sometimes we are the asshat relatives making life unnecessarily difficult for others.

[Don't be that asshat]

 We choose what we impart and what we embrace, in light of and despite those around us.

We choose who we welcome into our homes and to our table. Who we allow within the boundaries of our lives, as well as our churches, our schools, our cities, our countries. 

Perhaps this is the perfect time of year to consider who we let in and who we shut out: Who we allow to "tabernacle among us," and who we treat like animals. 

  But what do we know: we made this game and you probably think we're going to Hell.

 Merry Christmas

#Christmas #Sukkot #Jesus #God is in control #Family Drama #d #Joy #Don't be a dick

[romancatholicreflections]

6th March >> Fr. Martin’s Reflection on Today’s Gospel Reading (Matthew 25:31-46) for Monday, First Week of Lent: ‘ I was hungry and you gave me food’.

Monday, First Week of Lent Gospel (Europe, New Zealand, Australia, Canada & South Africa) Matthew 25:31-46 Jesus said to his disciples: ‘When the Son of Man comes in his glory, escorted by all the angels, then he will take his seat on his throne of glory. All the nations will be assembled before him and he will separate men one from another as the shepherd separates sheep from goats. He will place the sheep on his right hand and the goats on his left. ‘Then the King will say to those on his right hand, “Come, you whom my Father has blessed, take for your heritage the kingdom prepared for you since the foundation of the world. For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you made me welcome; naked and you clothed me, sick and you visited me, in prison and you came to see me.” Then the virtuous will say to him in reply, “Lord, when did we see you hungry and feed you; or thirsty and give you drink? When did we see you a stranger and make you welcome; naked and clothe you; sick or in prison and go to see you?” And the King will answer, “I tell you solemnly, in so far as you did this to one of the least of these brothers of mine, you did it to me.” ‘Next he will say to those on his left hand, “Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels. For I was hungry and you never gave me food; I was thirsty and you never gave me anything to drink; I was a stranger and you never made me welcome, naked and you never clothed me, sick and in prison and you never visited me.” Then it will be their turn to ask, “Lord, when did we see you hungry or thirsty, a stranger or naked, sick or in prison, and did not come to your help?” Then he will answer, “I tell you solemnly, in so far as you neglected to do this to one of the least of these, you neglected to do it to me.” ‘And they will go away to eternal punishment, and the virtuous to eternal life.’ Gospel (USA) Matthew 25:31-46 Whatever you have done to the very least of my brothers, you have done to me. Jesus said to his disciples: “When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats. He will place the sheep on his right and the goats on his left. Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.’ Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?’ And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’ Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the Devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’ Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’ And these will go off to eternal punishment, but the righteous to eternal life.” Reflections (8) (i) Monday, First Week of Lent During the year of mercy, Pope Francis stressed the importance of the seven corporal works of mercy. Most of those works are mentioned in today’s gospel reading, feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless (welcoming the stranger), visiting the sick and imprisoned. All that is missing from the gospel reading is ransoming the captive and burying the dead. The gospel reading shows us faith in action or in the words of Paul, ‘faith working through love’. The real distinctive feature of the gospel reading is Jesus declaring that in serving those who are needy in any of these ways, people are serving him. In some mysterious way, it is the Lord who is needy, it is the Lord who is broken and suffering, in all of these groups. This gives a dimension to the service of others which is not immediately apparent. In serving others in these practical, down to earth ways, we are serving the Lord, whether we are aware of it or not. Because of that, our works of service are of eternal significance. Our failure to take the opportunities to serve the needy also has eternal significance of a different kind, because it is the Lord we are failing. The Jesus whom we meet in the disadvantaged is Emmanuel, God with us. In serving others, it is God we serve. In this way, Jesus brings together the two great commandments of love. In loving the neighbour, especially the broken and needy neighbour, it is God we are loving. And/Or (ii) Monday, First Week of Lent There is one place in the gospels where Jesus could have said of himself without hesitation, ‘I was hungry… I was thirsty… I was a stranger… I was naked… I was sick… I was in prison’. That place was Golgotha or Calvary, as Jesus hung upon the cross. On that occasion, the only human support he experienced was from the women who stood by the cross and, according to the fourth gospel, the beloved disciple. This was the hour of his passion and death. In this morning’s gospel reading Jesus suggests that he continues to live out his passion in the lives of all those who are hungry, thirsty, who are strangers, who are naked, sick and imprisoned. Jesus is saying that when we are in the presence of a broken, vulnerable human being we are at the foot of the cross. There is a song that is often sung in Holy Week, ‘Where you there when they crucified my Lord?’ In the light of this morning’s gospel reading we would have to answer ‘yes’ to that question. We were there and we are there, whenever someone comes before us in their brokenness, weakness and frailty. It is there we encounter the Lord in a very special way; it is there we serve him or fail to serve him. The Word became flesh and dwelt among us. ‘Flesh’ suggests the human condition in all its vulnerability and proneness to brokenness. It is there above all that the Lord comes to us and calls out to us. And/Or (iii) Monday, First Week of Lent When God visited his people in the person of Jesus many people did not recognize God present in Jesus. In many ways Jesus seemed too ordinary to be someone through whom God was visiting us. The people of Nazareth said, ‘Is this not the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?’ Then when Jesus was executed by the Romans by crucifixion this confirmed for many people that God could not be visiting us through Jesus. How could God be present in the crucified body of a convicted criminal? Yet, we believe that God was present in Jesus throughout his life, and especially in his death, even though very few recognized it. In the gospel reading Jesus declares that very few will recognize his presence as risen Lord either, especially his presence in the crucified, in those who are in greatest need, whether it is the need for food, drink, clothing, hospitality, health, freedom. At the end of time, people will ask, ‘when did we see you…’. God’s presence in Jesus was not always obvious to Jesus’ contemporaries, and the presence of the risen Lord will not always be obvious to us either. However, in this morning’s gospel reading Jesus declares that the privileged place of his presence is to be found among the most vulnerable and most dependent, and in serving them we are serving him, whether we realize that or not. This means that many people are serving the Lord in a very personal way, without knowing it, because they are befriending those who rely on others to live a fuller life. And/Or (iv) Monday, First Week of Lent In this morning’s gospel reading Jesus identifies himself with those considered least in the human family, those who are in greatest need. Nothing more is said of those who are in greatest need; nothing is said about whether they believe in Jesus or not or whether they are morally good or not. All that is said of them is that they are very needy; they need food, drink, clothing; they lack a home, health and freedom. How people relate to these groups becomes the criterion of how they relate to Jesus. The surprise expressed by both groups, those who cared for the people in greatest need and those who did not, shows that they had no awareness of who they were really dealing with in responding or failing to respond to those in need. The gospel reading states very strongly that our response or lack of response to basic human needs in others is of ultimate significance. On the cross Jesus himself was hungry, thirsty, a stranger, naked, sick and imprisoned. As risen Lord he now identifies with all those who are in a similar situation, regardless of who they are, how they have lived or what their background might be. And/Or (v) Monday, First Week of Lent Both groups in this morning’s gospel reading are surprised when they are told that they were actually encountering the Son of Man, the King of kings, in their ordinary daily encounters with the people who crossed their path in life, in particular, the broken, the vulnerable and those in greatest need. Although both groups dealt very differently with those they encountered in life, both asked the same question, ‘When did we see you…?’ The gospel reading suggests that there is always more to our various meetings with people in life than we realize. There is a sacred dimension to all our encounters; in dealing with each other, we are dealing with the Lord. In serving each other, we are serving the Lord. In neglecting to serve each other, we are neglecting to serve the Lord. There is a sacramental quality to all of life, and to all our human encounters. The Lord is really and truly present to us in others, especially in those who are experiencing the cross that Jesus himself experienced. On the cross he was hungry, thirsty, a stranger, naked, sick, imprisoned. He identifies himself fully with those who share his cross. The gospel reading suggests that we can find ourselves before the Lord on the cross more often than we might think. And/Or (vi) Monday, First Week of Lent The gospel reading this morning reminds us of how closely Jesus identifies himself with the suffering, those in greatest need. The Lord comes to us in and through the suffering, the weakness, the vulnerability and the frailty of our fellow human beings, regardless of their race, creed or colour. Jesus assures us that when we are dealing with people in their brokenness we are dealing directly with him. Jesus is really and truly present to us in and through each other, especially each other’s suffering and pain. The people in the story Jesus told were surprised to discover that it was the risen Lord they had been serving or neglecting in serving and neglecting the needy who crossed their path. We sometimes make a distinction between the sacred and the secular, but the gospel reading suggests that the secular is the sacred. The ground, on which we stand, day in and day out, is often holy ground, without our realizing it. When we help to carry the burden of another, we are touching and being touched by the Lord. In the brokenness of life, heaven breaks through to earth. And/Or (vii) Monday, First Week of Lent It is striking how many times in the gospels Jesus identifies himself with others, especially with those who would have been considered without status or honour in his culture, such as children. On one occasion he said, ‘whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me’. On another occasion he said to his own disciples, ‘whoever welcomes you, welcomes me, and whoever welcomes me welcomes the one who sent me’. His disciples, for the most part, would not have been among the powerful and honourable of the time. In this morning’s gospel, Jesus identifies himself with the hungry, the thirsty, the stranger, the naked, the sick and the imprisoned. Jesus seems to be saying to us that he comes to us in a special way through the brokenness, vulnerability and lowliness of others. He is also saying that he comes to others through our own brokenness and vulnerability. The two groups in this morning’s gospel reading were assessed very differently but each group asked the same question, ‘When did we see you hungry…’. One group was serving the Lord without realizing it and the other group was neglecting the Lord without realizing it. We often don’t recognize the Lord in the brokenness and suffering of life, whether it is the brokenness and suffering of others or our own. Today’s gospel reading invites us to become more aware of the Lord’s presence in weakness, vulnerability, failure and distress. And/Or (viii) Monday, First Week of Lent During the year of mercy, Pope Francis stressed the importance of the seven corporal works of mercy. Most of those works are mentioned in today’s gospel reading, feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless (welcoming the stranger), visiting the sick and imprisoned. All that is missing from the gospel reading is to ransom the captive and bury the dead. The gospel reading shows us faith in action or in the words of Paul, ‘faith working through love’. The real distinctive feature of the gospel reading is Jesus declaring that in serving those who are needy in any of these ways, people are serving him. In some mysterious way, it is the Lord who is needy, it is the Lord who is broken and suffering, in all of these groups. This gives a dimension to the service of others which is not immediately apparent. In serving others in these practical, down to earth ways, we are serving the Lord, whether we are aware of it or not. Because of that, our works of service are of eternal significance. Our failure to take the opportunities to serve the needy also has eternal significance of a different kind, because it is the Lord we are failing. The Jesus whom we meet in the disadvantaged is Emmanuel, God with us. In serving others, it is God we serve. In this way, Jesus brings together the two great commandments of love. In loving the neighbour, especially the broken and needy neighbour, it is God we are loving. Fr Martin Hogan, Saint John the Baptist Parish, Clontarf, Dublin, Ireland. Parish Website: www.stjohnsclontarf.ieJoinus via our webcam. Twitter: @SJtBClontarfRC. Facebook: St John the Baptist RC Parish, Clontarf. Tumblr: Saint John the Baptist Parish, Clontarf, Dublin.

[memoirsofachurchpunk]

Hopes of the Helpless

We’re living in very scary and troubling times. I think that’s probably the only statement we can all agree on.  The rest is up to debate and discussion and posts on social media.  We have all become pundits in our own right. How this happened, I don’t know.  Maybe it was the birth of social media. Maybe it’s the breakdown of the family.  Maybe it’s lack of religious education.  Maybe it’s lack of morality. Maybe it’s the “selfie culture”. Regardless of what has caused the issues we are facing today as a nation, we still have to face the issues! They won’t go away by posting them on Facebook. It just doesn’t work that way.

This morning, I was spending some time in prayer, meditation, and reading of several books, including the Bible.  It’s my favorite time of the day. It’s quiet. I let the light come in through the windows of my room. I light a candle. I turn on instrumental music. The next hour or so is filled with the unexpected.  I always pray that God will reveal Himself to me. I pray that He’ll send me a message that will help me grow and rest in Him that day. This morning was no different. I put my hands on my face and prayed that God would help me be more like Him...that He would use my voice to champion anything He wanted me to. I asked Him to help me speak for those that need a voice. With all the suffering and sorrow we are seeing all over the world, I don’t want to sit idly and only “pray” for the hurting. I want to actively do something that will heal, restore, soothe the hurts and fears of our fellow man.

I was taken to several readings that touched my heart and mind and have given me courage to, not only, lean in...but jump in.  I was reading the January 31 entry in “Bread for Journey: A Daybook of Wisdom and Faith” by Henri Nouwen.  The last few sentences caught my attention and gripped my heart. It stated, “True joy is hidden where we are the same as other people: fragile and mortal. It is the joy of belonging to the human race. It is the joy of being with others as a friend, a companion, a fellow traveler. This is the joy of Jesus, who is Emmanuel: God-with-us.”  Isn’t that beautiful? Isn’t truth beautiful? When we hear truth, it’s convicting! We do belong to one another. We are human. We are brothers and sisters. 

Then, I read the interaction Jesus had with His mother and brothers one day when He was preaching (Matthew 12).  He was interrupted by one of His disciples to let him know that His family was outside waiting to speak to Him. Jesus’ answer has always baffled me.  If I had answered that, I would’ve probably gotten into a lot of trouble!  But, Jesus is Jesus.  So, He answered, “Who is mother? Who are my brothers?”  Jesus proceeded to point to those around Him, saying, “Look, these are my mother and brothers.  Anyone who does the will of my Father in heaven is my brother and sister and mother.” Then, it got me to thinking “What is the will of my Father?” 

I may have dived in too much, but here’s what I found:  “‘You must love the Lord your God with all your heart, all your soul, all your strength, and all your mind. And, ‘Love your neighbor as yourself’” (Luke 10:27). Then, I read in the Book of James, chapter 1 verse 27: “Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress and reusing to let the world corrupt you.” I was then directed to the Book of Micah.  The people of Israel are constantly abandoning God and His ways.  And He is constantly wooing them back. They keep wondering if sacrifices and burnt offerings will clean the slate. But, God is very clear. He says, “No, O people, the Lord has told you what is good, and this is what He requires of you: to do what is right, to love mercy, and to walk humbly with your God” (Micah 6:8). That prompted me to flip a few books back in the Old Testament to Isaiah. There, God is rebuking His followers for making a show of worship. He calls their celebrations and festivals and parades “meaningless, sinful, and false”. He literally can’t stand them. What does He tell them to do? “Learn to do good. Seek justice. Help the oppressed. Defend the cause of the orphans. Fight for the rights of widows” (Isaiah 1:17).  

I’ll end with what prompted me to even go down this path.  It was what I read this morning in my Bible reading plan.  The passage is found in the book of Psalms. The writer pleads, “Lord, You know the hopes of the helpless. Surely You will hear their cries and comfort them. You will bring justice to the orphans and the oppressed, so mere people can no longer terrify them” (Ps. 10:17-18).

My hope and prayer today, and till the end of time, is that we will be broken by the hopes of the helpless.  I pray that our hearts and ears and eyes will see and hear and feel the cries of the orphans and the oppressed.  I pray, with everything I am and have, that mere people will no longer terrify them.  May we be those people to the hurting in this world.  May we step up now! May we step in now! May we be the Church that the world desperately needs. May we love and serve and restore until our last breath.  May we empty ourselves of our selfishness and self-righteousness and give abundantly. May we love lavishly and extravagantly. May our presence in this world leave behind a sweet Fragrance. Now.

#memoirsofachurchpunk #hope helpless orphans oppressed jesus jesusfollower redletterchristians