Author: ANTONINO

(Zeph 2:3,3:12-13; Psalm 145(146): 7-10; 1 Corinthians 1:26-31; Matthew 5:1-12)

About 630 BC Zephaniah strongly denounced the idolatry that had developed during the reign of Josiah. He prophesied “A day of wrath, … a day of darkness and gloom” – from which we have our hymn Dies Irae. But God would leave a remnant of humble and lowly people – from whom tradition believes Jesus’ and John the Baptist’s parents came, and also Simeon and Anna.

The Psalm, echoed by Mary in Luke’s Magnificat, confirms that God’s justice will prevail: the hungry will be fed, the blind given sight, but the wicked will lose out.

Continuing his letter to the Corinthians, Paul reminds them “the world did not know God through wisdom”. God has made us members of Christ, who has become our wisdom. God’s plan works in ways that seem foolish and weak to us. We have nothing to boast about except the Lord.

About forty years after Jesus died, Matthew followed Mark in writing a gospel, which he arranged as five collections of sayings by Jesus, alternating with five collections describing what Jesus did. The first collection of sayings, the Sermon on the Mount, starts with the Beatitudes, which we hear today. Over the remaining Sundays before Lent we hear the rest of this Sermon, in which Jesus develops the Commandments given to Moses into positive ways of living. Although much of the promised happiness of the kingdom of God is in the future, it does extend to the present time in anticipation.

(Zeph 2:3,3:12-13; Psalm 145(146): 7-10; 1 Corinthians 1:26-31; Matthew 5:1-12)

Baptism of the Lord, Year A
Sunday after Epiphany
In this “servant song” second Isaiah rejoices when, in 539 BC, King Cyrus released Israel from their exile in Babylon. But he asked how had this come about? It was not any human agency. It was Israel’s God who freed his servant, Israel, whom he had formed and chosen for a purpose, and given his spirit.
After calling all to praise the Lord, the Psalm describes a magnificent theophany: God’s majesty revealed in a tremendous thunderstorm.
In Acts, Peter applies this message to Jesus, whom “God anointed with the Holy Spirit”. Peter had just had a vision showing that nothing we eat can make us unclean. Therefore he felt willing to enter the house of Cornelius, against the Jewish Law. Then the Holy Spirit came upon this Gentile household. So Peter had to baptise them: he now understands how the Gospel must be taken to Gentiles, in spite of Jewish purity laws.
After a big build-up by the Baptist about the coming of the powerful messiah, the adult Jesus appears for the first time in this Gospel, and quietly insists on being baptised by John. Jesus has to be identified with sinners to fulfill God’s plan. God then confirms Jesus as his Son. Thus fortified, Jesus will then be led into the wilderness to be tested by the devil.
(Isaiah 42:1-4,6-7; Psalm 28(29); Acts 10:34-38; Matthew 3:13-17)
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Isaiah 7:10-14; Psalm 23(24); Romans 1:1-7; Matthew 1:18-24

First Isaiah was writing before 700 BC, when Judah was under attack. Isaiah promises that a time of peace will come when Israel returns to living simply, with no riches to make others envious. But only if they keep their faith in God. Without being asked, God gives King Ahaz a sign of his support: a young woman will bear a son, to be named Emmanuel, “God with us”. Israel will still suffer. But a remnant of David’s house will survive, like the stump of a fallen tree.

After praising God’s universal dominion the Psalm gives moral requirements for assisting at divine worship.

Paul begins his letter to the Jewish Christian community in Rome very carefully. They did not know him, so he assures them that he shares their beliefs, especially that Jesus, a descendant of David, is the Christ, proclaimed Son of God through his resurrection.

Before Matthew describes Jesus’ birth, he lists 42 ancestors linking Jesus firmly with Abraham, David and Israel’s kings. The list includes four women, Tamar, Rahab, Ruth, and the wife of Uriah. Through their unconventional behaviour, a remnant of David’s line survived, reminding us of the important roles women have always played in God’s plan.

(Isaiah 7:10-14; Psalm 23(24); Romans 1:1-7; Matthew 1:18-24)

Isaiah 11:1-10; Psalm 71(72); Romans 15:4-9; Matthew 3:1-12

The readings for Advent from Isaiah continue with this description of the ideal king, who will come from the remnant of Israel – the stump of Jesse, of David’s dynasty. This was applied by Christians to Jesus. But Isaiah was seeking to comfort his people, under attack by Assyria, as he foresees an idyllic future when the whole of creation will live in complete harmony. Only the “fear of the Lord” and the “knowledge of the Lord” could bring this about.
The Psalm looks forward to the coming of a perfect king, the Messiah, whose rule will be just and his reign glorious.
Paul’s letter to the Romans exhorts the two groups of Christians in Rome to work patiently together, ignoring varying degrees of conformity to the Jewish Law. We must learn about God from the Jewish Scriptures, the Old Testament, so that we may worship him in unity of mind and mouth. The Messiah’s sufferings show that God keeps His promises, and will lead all nations, both Jews and Gentiles, to praise God.
In the Gospel John the Baptist, the last prophet of the Old Testament, prepares the way of the Lord by urging people to repent, to turn towards God from their sins. But he condemns those who say they have no need of God.
(Isaiah 11:1-10; Psalm 71(72); Romans 15:4-9; Matthew 3:1-12)

Isaiah 2:1-5; Psalm 121(122); Romans 13:11-14; Matthew 24:37-44

During advent the first readings are from first Isaiah, mostly composed before 700 BC, a period when Israel was under attack from Assyria. Isaiah is critical of attempts by Israel’s kings to control their destiny – he urges them to place their faith and trust in God, and in His promises to David. But God might use Israel’s enemies to cleanse his people.
Nevertheless the people will survive through a remnant, like a stump of a tree, from which will come an ideal ruler in the future. In today’s reading Isaiah looks forward to a peaceful time when all nations will be attracted by Israel’s behaviour to accept God’s authority, centred on Mount Zion in Jerusalem.
The Psalm celebrates arriving in Jerusalem, goal of pilgrims and seat of government.
In his letter to the Romans Paul has been drawing out the implications of his image of Christians as all parts of one body. Since we are therefore dependant on each other we have a duty of love for each other. Judgement will come at any time, so we must live at all times as if all our actions are visible to all.
In Matthew’s gospel, speaking on Mount Olivet just before the Last Supper, Jesus reinforces the need to “stay awake”, ready for the Lord’s coming.

2 Sam 5:1-3; Ps 121(122); Col 1:12-20; Lk 23:35-43

The Books of Samuel, Kings and Judges, tell of Israel’s history from when they entered Canaan about 1200 BC, up to their exile to Babylon in 587 BC. After the death of Saul, David became King of Judah. In today’s key reading David then becomes King of all Israel. He goes on to capture the 1,000 year-old city of Jerusalem, and makes it his capital. He then brings the Ark of the Covenant to Jerusalem, making it also Israel’s religious centre.
The Psalm celebrates arriving in Jerusalem, goal of pilgrims and seat of government.
The letter to the Colossians was written because they thought that angelic beings and other spiritual powers were either rivals to Christ or were needed to supplement Christ’s work. Paul says this detracts from the person of Jesus Christ, who possesses the totality of power needed to gain our freedom, “the forgiveness of sins”. The hymn praises Christ, who is the image of the unseen God. He existed before all things, which were created in him, and He is supreme over all creation. He has reconciled all things, the whole cosmos, by “the blood of the Cross”.
In Luke’s Gospel the crucified Jesus is recognised as King, both by the good thief and in the inscription written by Pilate, a Gentile.
(2 Sam 5:1-3; Ps 121(122); Col 1:12-20; Lk 23:35-43)

Dedication of the Lateran Basilica, 9th November All Years
Ezekiel was deported to Babylon with the Jews in 598 BC. He explained the fall of Jerusalem and destruction of the temple as God’s punishment for his people, and predicted a new day and a new temple for Israel. Today we hear about the extensive supply of life-giving water that will pour from this new temple, enough even to make the Dead Sea fresh enough for fish.
The Psalm is a hymn of victory: we trust in the Lord, he will protect us in his city.
The Jews believed God dwelt in the temple in Jerusalem. But, writing from Ephesus around AD 54, Paul tells the Corinthians that “you are God’s sanctuary” since “God’s Spirit dwells in you”. They are being built into “God’s holy temple”. They should stop quarrelling among themselves and be a community united in loving service. Sowing dissension damages God’s temple and will be punished.
Near the beginning of John’s gospel, after the disciples are chosen and the marriage at Cana, Jesus proclaims his mission by cleansing the Jerusalem temple. The temple had become a business, in which those in religious authority profited from the spiritual needs of the people. His Father’s house should not be misused: trade and power have no place in it.
(Ezek 47:1-2, 8-9, 12; Ps 45(46):2-3,5-6,8-9; 1 Cor 3:9-11, 16-17; Jn 2:13-22)

Wisdom 11:22-12:2; Ps 44(45); 2 Thess 1:11-2:2; Luke 19:1-10

The Book of Wisdom has been describing ways in which Wisdom guided the patriarchs and took special care of Israel during their Exodus wanderings in the desert. God’s mercy extends to all creation, even men’s sins. The logic is impeccable: “you love all that exists”, “for had you hated anything, you would not have formed it.” Offenders are encouraged to trust in God by gentle reminders of their sins.
The Psalm praises God’s sovereign majesty and loving providence.
For the next three weeks we have readings from Paul’s second letter to the Thessalonians. After his opening greeting, Paul thanks God for the strength of the Thessalonians’ faith, which he boasts about to other churches, and promises that those persecuting them will be punished. The Thessalonians are always in Paul’s prayers, and should not be misled by false information about the second coming. Much has to happen before the end time.
In the Gospel Luke graphically describes the rich tax collector, Zacchaeus. Curious to see Jesus, Zacchaeus immediately follows Jesus and promises to give half his wealth to the poor. A contrast to the rich official who could not detach himself from his material possessions to follow Jesus. Though excluded from the Jewish community by his occupation, Zacchaeus receives salvation as a true son of Abraham.
(Wisdom 11:22-12:2; Ps 44(45); 2 Thess 1:11-2:2; Luke 19:1-10)