Author: ANTONINO

Sirach/Ecclesiasticus 24:1-2, 8-12; Psalm 147; Ephesians 1:3-6, 15-18; John 1:1-18

Written in Jerusalem about 180 BC, Sirach contains many carefully worded maxims, and has been much used by the Church to present moral teaching. This chapter personifies Wisdom as a distinct being who comes from God, so foreshadowing the Gospel of John. Here Wisdom is seen as God’s gift to Israel, where she is to dwell.

The Psalm urges us to praise the Lord because of all his good deeds to us, giving us life, food, children, and laws to live by.

After a short greeting Paul reminds his hearers of God’s plan, that mankind was designed from the beginning to be with him in eternal glory through Jesus Christ. After giving thanks for our redemption through Christ’s blood, Paul prays that God “may give you a spirit of wisdom and revelation resulting in knowledge of him”, so that you may know what hope we may have in God’s power which he worked in raising Christ from the dead. Our baptism is only the first instalment of the renewal of all creation under Christ.

John’s prologue to his gospel appears to be a hymn praising God’s activity in creating the world and sending the “logos” or “Word”, who dwells among us and shows God’s glory. The three interruptions describe the role of John the Baptist, who testified to the light. Those who accept the light, Christ, are given power to become children of God.

Psalm Response: The Word was made flesh and lived among us.

(Sirach/Ecclesiasticus 24:1-2, 8-12; Psalm 147; Ephesians 1:3-6, 15-18; John 1:1-18)

1 Sam 1:20-22.24-28; Psalm 83(84);1 John 3:1-2.21-24; Luke 2:41-52

Hannah was constantly tormented for her barrenness by Elkanah’s other wife. Every year, they went on pilgrimage to Shiloh, where the Ark of the Covenant resided. One year Hannah prayed for a long time, promising the Lord that if he granted her request for a son, she would dedicate him to the Lord. The priest Eli added his prayers to hers. After Samuel was born, Hannah took him to Shiloh and left him with Eli, dedicated to the Lord, where later he was called as a prophet.

The Psalm expresses intense longing to experience the Lord’s presence in his Temple.

The first letter of John was written near the end of the first century against false ideas that were being spread, especially that Jesus was not truly man. Jesus – “what we have seen” “and touched with our hands” – was true man, the greatest gift of the Father. And the Father has made us his children. We will know in truth that we belong to him if we keep his commandments. Knowledge of God and love for one another are inseparable.

Luke’s story of the boy Jesus in the Temple poses the question: did the human child Jesus show divine knowledge and powers before his baptism, when God proclaimed him as his Son and he started his ministry?

Psalm Response: They are happy who dwell in your house, O Lord.

(1 Sam 1:20-22.24-28; Psalm 83(84);1 John 3:1-2.21-24; Luke 2:41-52)

Scripture Readings 25th December 2021, Nativity of the Lord, Year C (night)

Around 720 BC Judah was threatened by many enemies. Isaiah advised the kings to stand firm, because the Lord would give a sign: “the virgin shall be with child, and bear a son, and shall name him Immanuel”, meaning “With us is God”. Today’s reading rejoices in the coming peaceful dominion of this child.

The Psalm calls us and the whole of creation to rejoice at this birth of the Lord.

Paul tells Titus that in this birth “God’s grace has been revealed, and it has made salvation possible for the whole human race”.

On Sunday the Gospel told of Mary’s visit to Elizabeth. Today Luke places the birth of the Christ firmly in time and space. Tradition insists that Jesus was born in Bethlehem in Judea, and grew up in Nazareth in Galilee. The Messiah was not born of noble parents to live in a mansion, but into a country family, forced temporarily away from home. The peace and quiet of the undercroft, where animals gave warmth, must have been a welcome relief for Mary, after the noise and bustle of the inn. The royal birth announcement was sent not to royalty, but to shepherds, outcasts excluded from Temple worship by their occupation. From the start of Luke’s gospel Jesus’ message is taken to the poor.

Psalm Responses:

Day: All the ends of the earth have seen the salvation of our God.

Micah 5: 1-4; Ps 79(80); Hebrews 10: 5-10; Luke 1: 39-44

Micah was prophesying in Judea around 720 BC. The rich were defrauding the poor, and prophets even misleading the people by assuring them that all was well. Which is what people wanted to hear. No, said Micah: “Zion would be plowed like a field” – utterly destroyed, as happened in the exile in 586 BC. But a remnant would survive, and a ruler would come from Bethlehem, David’s birthplace. When “she who is to give birth gives birth”, the mother of the Immanuel, then the remnant will come back to the Lord.

The Psalm pleads that the Lord’s help come soon, as Israel is being hard pressed by its enemies.

Hebrews continues to explain the differences between Christ’s sacrifice and animal and food sacrifices offered in the Temple: these had to be repeated again and again, because they did not bring forgiveness of sin. Only Christ’s sacrifice could remit sins: it is the fulfilment of God’s will, rather than the holocausts he does not want. Jesus is seen as explicitly offering himself, so that not only are our sins forgiven but we may be made holy.

The Gospel begins the Christmas story with Mary’s visit to Elizabeth, soon to give birth to the last of the Old Testament prophets.

Psalm Response: God of hosts, bring us back; let your face shine on us and we shall be saved.

Zeph 3: 14-18; Is 12; Phil 4: 4-7; Luke 3: 10-18

About 600 BC Zephaniah preached that Judah’s idolatry would lead to a “day of wrath”. But the Lord “is in your midst” and will mercifully spare a holy remnant. Jerusalem will finally enjoy the peace and joy of the Day of the Lord celebrated in this song, and recalled by Luke: “the Lord is with you”.

Before 700BC first Isaiah prophesied that idolatry and social injustice would bring about the destruction of the northern kingdom Israel. But, he said, “a shoot shall spring from the root of Jesse” bringing justice to the world, and he celebrated this rescue with today’s Psalm.

After instructing the Philippians in right moral behaviour and community living, Paul encourages them to look forward to the Lord’s coming with confidence that the peace of God will come to them. They should celebrate publicly their joy in the Lord, but not so exuberantly that others are offended or put off. They should always show kindness to all.

Luke’s gospel continues from last week with the moral teaching preached by John the Baptist before Jesus started his ministry. Repentance must include conforming to God’s justice. But John insists that he is not the Messiah, who is coming and will baptise with the Holy Spirit and with fire.

Psalm Response: Sing and shout for joy for great in your midst is the Holy One of Israel.

(Zeph 3: 14-18; Is 12; Phil 4: 4-7; Luke 3: 10-18)

Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6

The Book of Baruch, was probably written during the second century BC and attributed to Jeremiah’s secretary. It deals with problems of Jews permanently exiled in the diaspora. Today’s reading offers consolation for refugees, seeing hope for Jerusalem as the mother of all exiles. Realistically it insists that we must come to terms with life where we are. In all ages, families living in exile must find salvation from the living word of God.

The Psalm is usually seen as Israel’s rejoicing after their return from exile. But it may be more consistently read as an intense visualisation of the future restoration of Israel by the Lord.

Paul wrote the Letter to the Philippians from prison between 55 and 63 AD, addressing it to the “saints, bishops and ministers” of the community. He prays lovingly that their love and knowledge of Christ may increase, so that they dare to proclaim the gospel fearlessly.

For these 3 weeks of Advent we hear from Luke’s gospel about preparations for the coming Messiah. Today John the Baptist is positioned in history, proclaiming a baptism of repentance and, like Baruch, quoting from Isaiah. Just as with Elizabeth’s greeting on the last Sunday of Advent, Luke firmly links the coming birth to the Old Testament, which it fulfills.

Psalm Response: What marvels the Lord worked for us! Indeed we were glad.

(Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6)

Jeremiah 33:14-16; Ps 24(25); 1 Thess 3:12 – 4:2; Luke 21:25-28, 34-36

A few weeks ago we heard Jeremiah promising the deliverance of his people. This week he describes how this hope will be realised, even though Jerusalem and the Temple had been destroyed. A descendant of David will bring honesty, integrity and security to Israel.

Jeremiah’s complex writings changed Jewish expectations from a single Day of Judgement to a gradual process: an initial time of suffering, then an in-between period. This was identified by early Christians as now, after Christ’s death had inaugurated the New Covenant, while we await the promised completion in Christ’s second coming.

These rather mild verses from the Psalm fail to show its directness: “In your kindness, recall me – You”.

The earliest New Testament writing, Paul wrote this first letter to the Thessalonians from Corinth, probably in 51 AD, where Timothy had brought news of the Thessalonian church’s progress. Paul prays that the Lord should increase their love for one another, exhorting them to show this love by leading moral lives.

We are starting the year of Luke, but the gospel for the beginning of Advent is from the end of Jesus’ ministry, where he warns us to be ready for the end times. Every one of us faces an end time, and we must live our lives as if it comes today.

Psalm Response:    To you, O Lord, I lift up my soul.

Daniel 7: 13-14; Psalm 92(93): 1-2.5; Rev 1: 5-8; John 18: 33-37

The Book of Daniel was written about 165 BC. It looks forward with certainty to the day of the Lord at the end of history, when the kingdom of God will triumph. In this vision the worldly kingdoms opposed to God have been portrayed as various beasts. In contrast, Jesus and the glorified people of God who will form his kingdom on earth, are represented in human form, as “one like a son of man”. This became the most characteristic way in which Jesus referred to himself, as the one through whom the salvation of God’s people is realised.

The Psalm praises the eternal kingship of the Lord, who triumphs over rebellion and chaos.

The Revelation to John was probably written about 90 AD, during a time when Christians were being persecuted. Today we hear John’s greeting to the seven churches of Asia, before he criticises them. His summary of the Christian faith includes a reference to Daniel’s vision.

The Gospel of John was also probably written near the end of the 1st century. It is very different from the other 3 gospels, which are read in Ordinary Time over the 3 year cycle. In today’s reading Jesus clearly tells Pilate the nature of his kingship, reflecting how much the understanding of Jesus had developed over the 60 years since his death.

Psalm Response: The Lord is king, with majesty enrobed.

(Daniel 7: 13-14; Psalm 92(93): 1-2.5; Rev 1: 5-8; John 18: 33-37)