Sunday, November 30, 2008

First Sunday of Advent

2B First Sunday of Advent

Catechism Links
CCC 668-677, 769: The final tribulation and Christ’s return in glory
CCC 451, 671, 1130, 1403, 2817: “Come, Lord Jesus!”
CCC 35: God gives humanity grace to accept Revelation, welcome the Messiah
CCC 827, 1431, 2677, 2839: Acknowledging that we are sinners

CCC Cross Reference:
1 Cor 1:1-6 401
Mk 13:33-37 672, 2849

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Reading 1
Is 63:16b-17, 19b; 64:2-7

You, LORD, are our father,
our redeemer you are named forever.
Why do you let us wander, O LORD, from your ways,
and harden our hearts so that we fear you not?
Return for the sake of your servants,
the tribes of your heritage.
Oh, that you would rend the heavens and come down,
with the mountains quaking before you,
while you wrought awesome deeds we could not hope for,
such as they had not heard of from of old.
No ear has ever heard, no eye ever seen, any God but you
doing such deeds for those who wait for him.
Would that you might meet us doing right,
that we were mindful of you in our ways!
Behold, you are angry, and we are sinful;
all of us have become like unclean people,
all our good deeds are like polluted rags;
we have all withered like leaves,
and our guilt carries us away like the wind.
There is none who calls upon your name,
who rouses himself to cling to you;
for you have hidden your face from us
and have delivered us up to our guilt.
Yet, O LORD, you are our father;
we are the clay and you the potter:
we are all the work of your hands.

Responsorial Psalm
Ps 80:2-3, 15-16, 18-19

R. (4) Lord, make us turn to you; let us see your face and we shall be saved.

O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.
R. Lord, make us turn to you; let us see your face and we shall be saved.

Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.

May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.

Reading II
1 Cor 1:3-9

Brothers and sisters:
Grace to you and peace from God our Father
and the Lord Jesus Christ.

I give thanks to my God always on your account
for the grace of God bestowed on you in Christ Jesus,
that in him you were enriched in every way,
with all discourse and all knowledge,
as the testimony to Christ was confirmed among you,
so that you are not lacking in any spiritual gift
as you wait for the revelation of our Lord Jesus Christ.
He will keep you firm to the end,
irreproachable on the day of our Lord Jesus Christ.
God is faithful,
and by him you were called to fellowship with his Son,
Jesus Christ our Lord.

Gospel
Mk 13:33-37

Jesus said to his disciples:
“Be watchful! Be alert!
You do not know when the time will come.
It is like a man traveling abroad.
He leaves home and places his servants in charge,
each with his own work,
and orders the gatekeeper to be on the watch.
Watch, therefore;
you do not know when the Lord of the house is coming,
whether in the evening, or at midnight,
or at cockcrow, or in the morning.
May he not come suddenly and find you sleeping.
What I say to you, I say to all: ‘Watch!’”

Readings from the Jerusalem Bible

First reading Isaiah 63:16-17,64:1,3-8

You, the Lord, yourself are our Father,
‘Our Redeemer’ is your ancient name.
Why, the Lord, leave us to stray from your ways
and harden our hearts against fearing you?
Return, for the sake of your servants,
the tribes of your inheritance.

Oh, that you would tear the heavens open and come down!
– at your Presence the mountains would melt.

No ear has heard,
no eye has seen
any god but you act like this
for those who trust him.
You guide those who act with integrity
and keep your ways in mind.
You were angry when we were sinners;
we had long been rebels against you.
We were all like men unclean,
all that integrity of ours like filthy clothing.
We have all withered like leaves
and our sins blew us away like the wind.
No one invoked your name
or roused himself to catch hold of you.
For you hid your face from us
and gave us up to the power of our sins.
And yet, O Lord, you are our Father;
we the clay, you the potter,
we are all the work of your hand.

Responsorial Psalm: Psalm 79(80):2-3,15-16,18-19

Lord of hosts, bring us back; let your face shine on us and we shall be saved.

O shepherd of Israel, hear us,
  shine forth from your cherubim throne.
O Lord, rouse up your might,
  O Lord, come to our help.

Lord of hosts, bring us back; let your face shine on us and we shall be saved.

God of hosts, turn again, we implore,
  look down from heaven and see.
Visit this vine and protect it,
  the vine your right hand has planted.

Lord of hosts, bring us back; let your face shine on us and we shall be saved.

May your hand be on the man you have chosen,
  the man you have given your strength.
And we shall never forsake you again;
  give us life that we may call upon your name.

Lord of hosts, bring us back; let your face shine on us and we shall be saved.

Second reading 1 Corinthians 1:3-9

May God our Father and the Lord Jesus Christ send you grace and peace.
I never stop thanking God for all the graces you have received through Jesus Christ. I thank him that you have been enriched in so many ways, especially in your teachers and preachers; the witness to Christ has indeed been strong among you so that you will not be without any of the gifts of the Spirit while you are waiting for our Lord Jesus Christ to be revealed; and he will keep you steady and without blame until the last day, the day of our Lord Jesus Christ, because God by calling you has joined you to his Son, Jesus Christ; and God is faithful.

Gospel Mark 13:33-37

Jesus said to his disciples, ‘Be on your guard, stay awake, because you never know when the time will come. It is like a man traveling abroad: he has gone from home, and left his servants in charge, each with his own task; and he has told the doorkeeper to stay awake. So stay awake, because you do not know when the master of the house is coming, evening, midnight, cockcrow, dawn; if he comes unexpectedly, he must not find you asleep. And what I say to you I say to all: Stay awake!’

Readings and Commentary from the Navarre

1st Sunday of Advent

From: Isaiah 63:16b-17, 19b; 64:2-7

Victory at the End (Continuation)
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[16b] Thou, O Lord, art our Father, our Redeemer from of old is thy name. [17] O Lord, why dost thou make us err from thy ways and harden our heart, so that we fear thee not? Return for the sake of thy servants, the tribes of thy heritage.

[1] O that thou wouldst rend the heavens and come down, that the mountains might quake at thy presence [2b] to make thy name known to thy adversaries, and that the nations might tremble at thy presence! [3] When thou didst terrible things which we looked not for, thou camest down the mountains quaked at thy presence. [4] From of old no one has heard or perceived by the ear, no eye has seen a God besides thee, who works for those who wait for him. [5] Thou meetest him that joyfully works righteousness, those that remember thee in thy ways. Behold, thou wast angry, and we sinned; in our sins we have been a long time, and shall we be saved? [6] We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities,like the wind, take us away. [7] There is no one that calls upon thy name, that bestirs himself to take hold of thee; for thou hast hid thy face from us, and hast delivered us into the hand of our iniquities.

([8] Yet, O Lord, thou art our Father; we are the clay, and thou art our potter; we are all the work of thy hand.)

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Commentary:

63:1-64:12. The previous oracle sang of the glory of the new Jerusalem and the prospect of its savior's imminent arrival (cf. 62:11). Now at last the Lord comes as a conqueror and a Judge to dispense rewards and punishments. There are a number of oracles here to do with this theme, and they combine to create a long and beautiful apocalyptic poem. There are three stanzas in it: the first (63:1-6) describes the Lord's victory over the Edomites, the epitome of a nation hostile to Israel; the second (63:7-14) celebrates the mercy of God and all he has done for his people; the third (63:15-64:12) is an entreaty full of confidence in the Lord, our Father.

God is twice invoked in urgent tones as the Father of Israel (63:16; 64:8). This is one of the most eloquent Old Testament passages about God's tender fatherly feelings towards his people. The author of the poem is fully confident that the Lord's fatherly heart will be sensitive towards everything his people suffer, even though they brought it on themselves (64:3-6). He beseeches God for help (63: 17-19), even asking for a spectacular miracle (64:1).

The listing of the calamities that beset Israel continues in 64:1-12 in the same tone as 63:15-19: the prophet spells out why God should help his people.

63:1-6. The poem uses surprisingly strong, apocalyptic, language. It refers to a victory that appears to have two very different effects. On the one hand, victory is obtained after a very real and bloody struggle, symbolized by the treading of the wine-press, and it ends with the blood-stained clothes (v. 3). The conqueror works on his own, unaided (v. 5). On the other hand, his victory over the enemy means redemption for his people: the conqueror is first and foremost, the redeemer ("goel": v. 4; cf. 41: 14).

Christian tradition has interpreted this passage as a prophecy about the Messiah. The Revelation to John combines it with Psalm 2 to describe Christ's battle with the beast and his eventual victory (Rev 19:11-21). The "Divine Office", which offers the poem as an optional reading in Eastertide, suggests that these words of Isaiah apply to Jesus Christ, Judge of the living and the dead, who shed his blood during his passion. And just as the vine harvester does his heavy work on his own, with none to help him (v. 5), so too Jesus Christ was abandoned by his disciples and left alone on Calvary when he was redeeming the world.

64:1. The prophet's cry sums up very well the long years when Israel waited patiently for God to bring salvation; set in a messianic context, it expresses the hope in a Savior that the chosen people maintained over the centuries. And in some way it is a cry that everyone utters to God when be or she begs to see their noble aspirations bear fruit. This centuries-long Advent, which in some way is being relived in our own days, finds its answer once again in the purpose of God the Father, who sent his Son, made Man, to bring about our Redemption, and who sent the Holy Spirit to enable human beings to share in his Love.

64:4. St Paul quotes from this verse when writing about the wisdom of God, and his love for those who love him, and the gifts he has in store for man: "As it is written, 'What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him'" (1 Cor 2:9). Because these gifts will not be fully bestowed until the next life, the verse is often quoted in Christian spirituality to describe the happiness enjoyed in heaven. For example, St Robert Bellarmine says: "You promise to those who obey your commandments a reward more precious than gold and sweeter than honey from the comb. It is a great reward, as St James says: 'The crown of life which the Lord has prepared for those who love him.' And what is the crown of life? It is a gift greater than any we can imagine or desire. St Paul says, quoting the prophet Isaiah: 'What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him'" ("De Ascensione Mentis In Deum", first step).

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From: 1 Corinthians 1:3-9

Greeting
-------------
[3] Grace to you and peace from God our Father and the Lord Jesus Christ.

Thanksgiving
-------------------
[4] I give thanks to God always for you because of the grace of God which was given you in Christ Jesus, [5] that in every way you were enriched in him with all speech and all knowledge [6] even as the testimony to Christ was confirmed among you--[7] so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ; [8] who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. [9] God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

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Commentary:

1-9. With slight variations almost all St Paul's letters begin in the same kind of way: there is a greeting (vv. 1-3), which carries the name of the writer, information on the addressee(s), and the conventional phrase; and an act of thanksgiving to God (vv. 4-9), in which the Apostle refers to the main qualities and endowments of the Christians to whom he is writing. By comparing his letters with other letters that have come down to us from the same period, it is quite apparent that St Paul usually begins his letters in the style of the time. yet he does not entirely follow this rigid pattern: he changes the usual opening--"Greeting!" (cf. Acts 15:23; 23:26)--to this more personal one, which has a pronounced Christian stamp: "Grace to you and peace." Also, the way in which he introduces himself and describes those he is addressing tells much more than a simple "Paul to the Corinthians: greeting!" Even his words of thanksgiving convey tenderness and warmth--and their tone is not merely human, for he attributes to God the virtues he praises in the faithful.

The Fathers of the Church have drawn attention to this characteristic of Paul's letters--the way he manages to convey a deep doctrinal message in a familiar style, nicely suited to whomever he happens to be addressing: "A doctor", St John Chrysostom explains, "does not treat the patient in the same way at the start of his illness as when he is recovering; nor does a teacher use the same method with children as with those who need more advanced tuition. That is how the Apostle acts: he writes as suits the needs and the times" ("Hom. On Rom", Prologue).

3. Peace of soul, that "serenity of mind, tranquillity of soul, simplicity of heart, bond of love, union of charity" of which St Augustine spoke ("De Verb. Dom. Serm.", 58), originates in the friendship with God which grace brings with it; it is one of the fruits of the Holy Spirit (cf. Gal 5:22-23). This is the only true kind of peace: "There is no true peace, just as there is no true grace, other than the grace and peace which come from God," St John Chrysostom teaches, "Possess this divine peace and you will have nothing to fear, even if you be threatened by the direct danger, whether from men or even from the demons themselves; whereas see how everything is a cause of fear for the man who is at war with God through sin" ("Hom. on 1 Cor", 1, "ad loc".).

4-9. After the greeting, words of thanksgiving conclude the introduction to the letter, before St Paul begins the doctrinal part. He reminds the Corinthians that they owe their privileged position to God. They, like all Christians, received God's grace in Christ, and that grace has enriched them in every way, for it causes man to share in God's very nature (cf. 2 Pet 1:4), raising him to an entirely new level of existence. This transfiguration enables a person, even here, to know the perfections of God's inner life and to partake of that life--albeit in a limited, imperfect way--through the theological virtues of faith, hope and charity, which grace brings and which elevate the mind and will to know and love God, One and Three.

St Paul teaches the need to give thanks to God and he sets us an example in this regard. Obdurate sinners fail to acknowledge the benefits God gives them (cf. Rom 1:21), but Christians should always base their prayer on gratitude to God (cf. Phil 4:6). "Nothing charms God more than a heart that is grateful either on its own account or on account of others" (Chrysostom, "Hom. on 1 Cor", 2, "ad loc".).

5-6. The grace of God, mentioned in the previous verse, embraces gifts, including those to do with eloquence and knowledge. So richly does God endow the Christian that St Alphonsus exclaims: "Our wretchedness should not make us uneasy, for in Jesus crucified we shall find all richness and all grace (cf. 1 Cor 1:5, 7). The merits of Jesus Christ have enriched us with all the wealth of God and there is no grace we might desire that we cannot obtain by asking for it" ("The Love of God Reduced to Practice", chap. 3). The Fathers interpret these gifts as meaning that the Corinthians had such a good grasp of Christian teaching that they were able to express it clearly: "There are those who have the gift of knowledge but not that of speech; and there are others who have the gift of speech but not knowledge. The faithful in general, who are uneducated, know these truths, but they cannot clearly explain what they have in their soul. You on the other hand, St Paul says, are different; you know these truths and you can speak about them; you are rich in the gift of speech and in that of knowledge" (Chrysostom, "Hom. on 1 Cor", 2, "ad loc".).

8-9. "The day of our Lord': in St Paul's writings and in the New Testament generally, this refers to the day of the General Judgment when Christ will appear Judge, clothed in glory (cf. 2 Cor 1:14; 1 Thess 5:2).

Christians actively hope that that Day will find them "blameless" (cf. Phil 1:10; 1 Thess 3:13; 5:23); the basis for this hope is God's faithfulness--an attitude frequently applied to him in the Old Testament (cf. Deut 7:9; Is 49:7) and in St Paul's letters (cf. 1 Cor 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3; Heb 10:23): the Covenant which God made with the chosen people was primarily a gift and a grace, but it also was a legal commitment. The Covenant was grounded on God's fidelity, which was not merely a matter of legal obligation: it involved faithful, constant love. The God's fidelity will finds its fullest expression in the Redemption brought about by Jesus Christ: "If, in fact, the reality of the Redemption," Bl. John Paul II says, "in its human dimension, reveals the unheard-of greatness of man, "qui talem ac tantum meruit habere Redemptorem", at the same time "the divine dimension of the Redemption" enables us [...] to uncover the depth of that love which does not recoil before the extraordinary sacrifice of the Son, in order to satisfy the fidelity of the Creator and Father towards human beings, created in his image" ("Dives In Misericordia", 7).

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From: Mark 13:33-37

The Time of the Destruction of Jerusalem (Continuation)
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(Jesus said to His disciples,) [33] "Take heed, watch and pray; for you do not know when the time will come. [34] It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to be on the watch. [35] Watch, therefore--for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or in the morning--[36] lest he come suddenly and find you asleep.[37] And what I say to you I say to all: Watch."

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Commentary:

33-37. "Watch": since we do not know when the Lord will come, we must be pre- pared. Vigilance is, above all, love. A person who loves keeps the commandments and looks forward to Christ's return; for life is a period of hope and waiting. It is the way towards our encounter with Christ the Lord. the first Christians often tenderly repeated the aspiration: "Come, Lord Jesus" (1 Cor 16:22; Rev 22:20). By expressing their faith and charity in this way, those Christians found the interior strength and optimism necessary for fulfilling their family and social duties, and interiorly detached themselves from earthly goods, with the self-mastery that came from hope of eternal life.

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Saturday, November 29, 2008

Saturday of the Thirty-fourth Week in Ordinary Time

508 Saturday of the Thirty-fourth Week in Ordinary Time

CCC Cross Reference:
Rv 21:1-22:5 117; Rv 22:1 1137; Rv 22:4 1023; Rv 22:5 1029
Ps 95:1-6 2628; Ps 95:7-8 2659; Ps 95:7 1165
Lk 21:34-36 2612

Back to Deacon’s Bench '08
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Back to SOW II '12
Back to SOW II '14
Back to SOW II '16
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Back to SOW II '20

Reading 1
Rv 22:1-7

John said:
An angel showed me the river of life-giving water,
sparkling like crystal, flowing from the throne of God
and of the Lamb down the middle of the street,
On either side of the river grew the tree of life
that produces fruit twelve times a year, once each month;
the leaves of the trees serve as medicine for the nations.
Nothing accursed will be found anymore.
The throne of God and of the Lamb will be in it,
and his servants will worship him.
They will look upon his face, and his name will be on their foreheads.
Night will be no more, nor will they need light from lamp or sun,
for the Lord God shall give them light,
and they shall reign forever and ever.

And he said to me, “These words are trustworthy and true,
and the Lord, the God of prophetic spirits,
sent his angel to show his servants what must happen soon.”
“Behold, I am coming soon.”
Blessed is the one who keeps the prophetic message of this book.

Responsorial Psalm
Ps 95:1-2, 3-5, 6-7ab

R. (1 Cor 16: 22b, see Rev. 22: 20c) Maranatha! Come, Lord Jesus!

Come, let us sing joyfully to the LORD;
let us acclaim the Rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. Maranatha! Come, Lord Jesus!

For the LORD is a great God,
and a great king above all gods;
In his hands are the depths of the earth,
and the tops of the mountains are his.
His is the sea, for he has made it,
and the dry land, which his hands have formed.
R. Maranatha! Come, Lord Jesus!

Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. Maranatha! Come, Lord Jesus!

Gospel
Lk 21:34-36

Jesus said to his disciples:
“Beware that your hearts do not become drowsy
from carousing and drunkenness
and the anxieties of daily life,
and that day catch you by surprise like a trap.
For that day will assault everyone
who lives on the face of the earth.
Be vigilant at all times
and pray that you have the strength
to escape the tribulations that are imminent
and to stand before the Son of Man.”

Readings from the Jerusalem Bible
First reading Apocalypse 22:1-7

The angel showed me, John, the river of life, rising from the throne of God and of the Lamb and flowing crystal-clear down the middle of the city street. On either side of the river were the trees of life, which bear twelve crops of fruit in a year, one in each month, and the leaves of which are the cure for the pagans.
The ban will be lifted. The throne of God and of the Lamb will be in its place in the city; his servants will worship him, they will see him face to face, and his name will be written on their foreheads. It will never be night again and they will not need lamplight or sunlight, because the Lord God will be shining on them. They will reign for ever and ever.

The angel said to me, ‘All that you have written is sure and will come true: the Lord God who gives the spirit to the prophets has sent his angel to reveal to his servants what is soon to take place. Very soon now, I shall be with you again.’ Happy are those who treasure the prophetic message of this book.


Responsorial Psalm: 
Psalm 94(95):1-7

Marana tha! Come, Lord Jesus!

Come, ring out our joy to the Lord;
  hail the rock who saves us.
Let us come before him, giving thanks,
  with songs let us hail the Lord.

Marana tha! Come, Lord Jesus!

A mighty God is the Lord,
  a great king above all gods.
In his hand are the depths of the earth;
  the heights of the mountains are his.
To him belongs the sea, for he made it
  and the dry land shaped by his hands.

Marana tha! Come, Lord Jesus!

Come in; let us bow and bend low;
  let us kneel before the God who made us:
for he is our God and we
  the people who belong to his pasture,
  the flock that is led by his hand.

Marana tha! Come, Lord Jesus!

Gospel Luke 21:34-36

Jesus said to his disciples: ‘Watch yourselves, or your hearts will be coarsened with debauchery and drunkenness and the cares of life, and that day will be sprung on you suddenly, like a trap. For it will come down on every living man on the face of the earth. Stay awake, praying at all times for the strength to survive all that is going to happen, and to stand with confidence before the Son of Man.’

Readings and Commentary from the Navarre Bible

Saturday of the 34th Week in Ordinary Time

From: Revelation 22:1-7

A New World Comes into Being. The New Jerusalem
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[1] Then he showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb [2] through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month; and the leaves of the tree were for the healing of the nations. [3] There shall no more be anything accursed, but the throne of God and of the Lamb shall be in it, and his servants shall worship him; [4] they shall see his face, and his name shall be on their foreheads. [5] And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light, and they shall reign for ever and ever.

The Visions Come to an End
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[6] And he said to me, "These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. [7] And behold, I am coming soon."


Commentary:

1-5. Because the water of life is a symbol of the Holy Spirit (cf. 21:6), some Fathers and modern commentators have, justifiably, read a trinitarian meaning into this passage -- interpreting the river which flows from the throne of God and of the Lamb representing the Holy Spirit who proceeds from the Father and the Son.

The trees whose leaves never fade (cf. Ps 1:3), with their fruit and medicinal foliage, symbolize the joy of eternal life (cf. Ezek 47:1-12; Ps 46:5).

The passage also takes up the prophecy in Zechariah 14:11 that nothing will be accursed -- a reference to the terrible practice of anathema (Hebrew "herem") which marked the Israelite conquest of Canaan: to avoid being tainted by idolatrous pagans, the Israelites laid cities and fields waste, putting them to torch and killing inhabitants and livestock. Peace and security will now reign supreme. And the dream of every man will come true -- to see God (something impossible to attain on earth). Now all the blessed will see God (cf. 1 Cor 13:12); and because they see him they shall be like him (cf. 1 Jn 3:2). The name of God on their foreheads shows that they belong to God (cf. Rev 13:16-17).

6-9. The author concludes his account of his visions by reaffirming that everything he has written is true (vv. 5-9) and by issuing a solemn warning: it will all come to pass and people will either be blessed or rejected (vv. I0-I5).

The truth of what the book says is grounded on God, who is truth itself. This is St John's usual way of referring to the authority and reliability of his teaching (cf. Rev 1:1, 9; Jn 19:35; 1 Jn 1:1 ff). He is acutely conscious of having written in the same manner as the prophets spoke -- inspired by "the God of the spirits of the prophets". That is why he presents his book as "prophecy".

He also insists on the fact that the Lord's coming is imminent: he says this no less than three times in this chapter (vv. 7, 12 and 20): this is designed to make it quite clear that the Lord will come, and to create a climate of vigilance and hope (cf. note on Rev 1:1, on the imminence of the second coming).

Because this is a genuine book of prophecy those who read it and tell others its message are described as "blessed". This is the attitude which Jesus required people to have towards the word of God and towards his own words: when a woman proclaims his Mother "blessed", our Lord replies, "Blessed rather are those who hear the word of God and keep it" (Lk 11:28), and he promises that a person who listens to his word and keeps it is like someone who builds on solid foundations (cf. Mt 7:24). St James gives a similar warning: "be doers of the word, and not hearers only, deceiving yourselves" (Jas 1:22).

From: Luke 21:34-36

The Need for Vigilance
---------------------------------
(Jesus said to His disciples), [34] "But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare; [35] for it will come upon all who dwell upon the face of the whole earth. [36] But watch at all times, praying that you may have strength to escape all these things that will take place, and to stand before the Son of Man."


Commentary:

34-36. At the end of His discourse Jesus emphasizes that every Christian needs to be vigilant: we do not know the day nor the hour in which He will ask us to render an account of our lives. Therefore, we must at all times be trying to do God's will, so that death, whenever it comes, will find us ready. For those who act in this way, sudden death never takes them by surprise. As St. Paul recommends: "You are not in darkness, brethren, for that day to surprise you like a thief" (1 Thessalonians 5:4). Vigilance consists in making a constant effort not to be attached to the things of this world (the concupiscence of the flesh, the concupiscence of the eyes and pride of life: cf. John 2:16) and in being assiduous in prayer, which keeps us close to God. If we live in this way, the day we die will be a day of joy and not of terror, for with God's help our vigilance will mean that our souls are ready to receive the visit of our Lord; they are in the state of grace: in meeting Christ we will not be meeting a judge who will find us guilty; instead He will embrace us and lead us into the house of His Father to remain there for- ever. "Does your soul not burn with the desire to make your Father-God happy when He has to judge you?" (St. J. Escriva, "The Way", 746).


Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Thursday, November 27, 2008

Friday of the Thirty-fourth Week in Ordinary Time

507 Friday of the Thirty-fourth Week in Ordinary Time

CCC Cross Reference:
Rv 20:12 677; Rv 21:1-22:5 117; Rv 21:1-2 756; Rv 21:1 1043; Rv 21:2-4 677; Rv 21:2 757, 1045, 2016
Ps 84:3 1770

Back to Deacon’s Bench '08
Back to SOW II '10
Back to SOW II '14
Back to SOW II '16
Back to SOW II '20

Reading 1
Rv 20:1-4, 11—21:2

I, John, saw an angel come down from heaven,
holding in his hand the key to the abyss and a heavy chain.
He seized the dragon, the ancient serpent,
which is the Devil or Satan,
and tied it up for a thousand years and threw it into the abyss,
which he locked over it and sealed,
so that it could no longer lead the nations astray
until the thousand years are completed.
After this, it is to be released for a short time.

Then I saw thrones; those who sat on them were entrusted with judgment.
I also saw the souls of those who had been beheaded
for their witness to Jesus and for the word of God,
and who had not worshiped the beast or its image
nor had accepted its mark on their foreheads or hands.
They came to life and they reigned with Christ for a thousand years.

Next I saw a large white throne and the one who was sitting on it.
The earth and the sky fled from his presence
and there was no place for them.
I saw the dead, the great and the lowly, standing before the throne,
and scrolls were opened.
Then another scroll was opened, the book of life.
The dead were judged according to their deeds,
by what was written in the scrolls.
The sea gave up its dead;
then Death and Hades gave up their dead.
All the dead were judged according to their deeds.
Then Death and Hades were thrown into the pool of fire.
(This pool of fire is the second death.)
Anyone whose name was not found written in the book of life
was thrown into the pool of fire.

Then I saw a new heaven and a new earth.
The former heaven and the former earth had passed away,
and the sea was no more.
I also saw the holy city, a new Jerusalem,
coming down out of heaven from God,
prepared as a bride adorned for her husband.

Responsorial Psalm
Ps 84:3, 4, 5-6a and 8a

R. (Rev. 21:3b) Here God lives among his people.

My soul yearns and pines
for the courts of the LORD.
My heart and my flesh
cry out for the living God.
R. Here God lives among his people.

Even the sparrow finds a home,
and the swallow a nest
in which she puts her young–
Your altars, O LORD of hosts,
my king and my God!
R. Here God lives among his people.

Blessed they who dwell in your house!
continually they praise you.
Blessed the men whose strength you are!
They go from strength to strength.
R. Here God lives among his people.

Gospel
Lk 21:29-33

Jesus told his disciples a parable.
“Consider the fig tree and all the other trees.
When their buds burst open,
you see for yourselves and know that summer is now near;
in the same way, when you see these things happening,
know that the Kingdom of God is near.
Amen, I say to you, this generation will not pass away
until all these things have taken place.
Heaven and earth will pass away,
but my words will not pass away.”

Readings from the Jerusalem Bible

First reading Apocalypse 20:1-4,11-21:2

I, John, saw an angel come down from heaven with the key of the Abyss in his hand and an enormous chain. He overpowered the dragon, that primeval serpent which is the devil and Satan, and chained him up for a thousand years. He threw him into the Abyss, and shut the entrance and sealed it over him, to make sure he would not deceive the nations again until the thousand years had passed. At the end of that time he must be released, but only for a short while.

Then I saw some thrones, and I saw those who are given the power to be judges take their seats on them. I saw the souls of all who had been beheaded for having witnessed for Jesus and for having preached God’s word, and those who refused to worship the beast or his statue and would not have the brand-mark on their foreheads or hands; they came to life, and reigned with Christ for a thousand years. Then I saw a great white throne and the One who was sitting on it. In his presence, earth and sky vanished, leaving no trace. I saw the dead, both great and small, standing in front of his throne, while the book of life was opened, and other books opened which were the record of what they had done in their lives, by which the dead were judged.

The sea gave up all the dead who were in it; Death and Hades were emptied of the dead that were in them; and every one was judged according to the way in which he had lived. Then Death and Hades were thrown into the burning lake. This burning lake is the second death; and anybody whose name could not be found written in the book of life was thrown into the burning lake.

Then I saw a new heaven and a new earth; the first heaven and the first earth had disappeared now, and there was no longer any sea. I saw the holy city, and the new Jerusalem, coming down from God out of heaven, as beautiful as a bride all dressed for her husband.

Psalm: Psalm 83:3-6,8

Here God lives among men.

My soul is longing and yearning,
  is yearning for the courts of the Lord.
My heart and my soul ring out their joy
  to God, the living God.

Here God lives among men.

The sparrow herself finds a home
  and the swallow a nest for her brood;
she lays her young by your altars,
  Lord of hosts, my king and my God.

Here God lives among men.

They are happy, who dwell in your house,
  for ever singing your praise.
They are happy, whose strength is in you:
  they walk with ever-growing strength.

Here God lives among men.

Gospel Luke 21:29-33

Jesus told his disciples a parable: ‘Think of the fig tree and indeed every tree. As soon as you see them bud, you know that summer is now near. So with you when you see these things happening: know that the kingdom of God is near. I tell you solemnly, before this generation has passed away all will have taken place. Heaven and earth will pass away, but my words will never pass away.’

Readings and Commentary from the Navarre Bible
Friday of the 34th Week in Ordinary Time

From: Revelation 20:1-4, 11-21:2

The Thousand-Year Reign of Christ and His People
--------------------------------------------------------------------------
[1] Then I saw an angel coming down from heaven, holding in his hand the key of the bottomless pit and a great chain. [2] And he seized the dragon, that ancient serpent, who is the Devil and Satan, and bound him for a thousand years, [3] and threw him into the pit, and shut it and sealed it over him, that he should deceive the nations no more, till the thousand years were ended. After that he must be loosed for a little while.

[4] Then I saw thrones, and seated on them were those to whom judgment was committed. Also I saw the souls of those who had been beheaded for their testimony to Jesus and for the word of God, and who had not worshipped the beast or its image and had not received its mark on their foreheads or their hands. They came to life, and reigned with Christ a thousand years.

The Last Judgment of the Living and Dead
-------------------------------------------------------------
[11] Then I saw a great white throne and him who sat upon it; from his presence earth and sky fled away, and no place was found for them. [12] And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, which is the book of life. And the dead were judged by what was written in the books, by what they had done. [13] And the sea gave up the dead in it, Death and Hades gave up the dead in them, and all were judged by what they had done. [14] Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; [15] and if any one's name was not found written in the book of life, he was thrown into the lake of fire.

A New World Comes into Being. The New Jerusalem
----------------------------------------------------------------------------
[1] Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. [2] And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.


Commentary:

1-3. The victory of the Lamb is manifested by the fact that Rome, the great harlot, has been destroyed (chap. 18); then the beast and its prophet are overcome (chap. 19); there remains the dragon whom we saw in chapter 12 and whose defeat marks the final outcome of the war referred to in that chapter.

The battle between Satan and God is described in two scenes; the first tells of how Satan is brought under control and deprived of his power for a time (vv. 1-3); the second describes his last assault on the Church and what happens to him in the end (vv. 7-10). Between these two scenes comes the reign of Christ and his followers for a thousand years (vv. 4-6). At the end of the second scene comes the General Judgment, with the reprobate being damned (vv. 11-18) and a new world coming into being (21:1-8).

The bottomless pit, or abyss, refers to a mysterious place, different from the lake of fire, or hell. Satan is also called the "ancient serpent" because it was he who seduced our first parents at the dawn of history (cf. Gen 3:1-19).

The period during which Satan is held captive coincides with the reign of Christ and his saints -- one thousand years (cf. v. 4) -- and contrasts with the "little while" during which he is given further scope to act. This contrast is very significant and it may simply be a symbolic way of showing that Christ's power is vastly greater than Satan's and that the devil's power is doomed to perish even though on occasions it may emerge with unsuspected force.

11-15. Now that the devil, the root of all evil, is removed from the scene, we are shown (as we were after the previous battle) the resurrection of the dead and the General Judgment. The white throne symbolizes the power of God, who judges the living and the dead. Other New Testament texts tell us that the supreme Judge is Christ, who has been charged with this task by the Father (cf., e.g., Mt 16:27; 25:31-46; Acts 17:31; 2 Cor 5:10). The "flight of earth and sky" mean that they disappear (for even non-rational created things have been contaminated by sin: cf. Rom 8:19ff) to make way for a new heaven and a new earth (21:1; cf. 2 Pet 3:13; Rom 8:23).

The author then turns his attention to the resurrection, when all men will be judged according to their works. He describes this by using the metaphor of two books. One of these records the actions of men (as in Daniel 7:10 and other passages of the Old Testament, cf., e.g., Is 65: 6; Jer 22:30). The second book contains the names of those predestined to eternal life (an idea inspired by Daniel 12:1; cf. also, e.g., Ex 32: 32). This is a way of showing that man cannot attain salvation by his own efforts alone: it is God who saves him; however, he needs to act in such a way that he responds to the destiny God has marked out for him; if he fails to do that he runs the risk of having his name blotted out of the book of life (cf. Rev 3:5), that is, of being damned. By using this metaphor, the author of Revelation is teaching us two truths which are always mysteriously connected -- 1) that we are free and 2) that there is a grace of predestination.

Regarding Hades or hell, it should be pointed out that this does not refer to hell in the strict sense, but to "Sheol", the name the Jews gave to the gloomy abode of the dead.

The Last Judgment is a truth of faith concerning which Paul VI says: "He ascended to heaven, and he will come again, this time in glory, to judge the living and the dead each according to his merits; those who have responded to the love and compassion of God going to eternal life, those who have refused them to the end going to the fire that is not extinguished [...]. We believe in the life eternal. We believe that the souls of all those who die in the grace of Christ, whether they must still be purified in purgatory, or whether from the moment they leave their bodies Jesus takes them to paradise as he did for the Good Thief, are the people of God in the eternity beyond death, which will be finally conquered on the day of the Resurrection when these souls will be reunited with their bodies" ("Creed of the People of God", 12 and 28).

21:1 - 22:15. Now that all the forces of evil, including death, have been vanquished the author turns to contemplate the establishment of the Kingdom of God in all its fullness. Thus, the climax of the book shows a new world inhabited by a new race -- the new Jerusalem (cf. 21: 1-4); a world guaranteed by the eternal and almighty Word of God to last forever (cf. 21:5-8).

The focus of attention now becomes the people of God; the new Jerusalem is portrayed as the Bride of the Lamb; a detailed description shows it to be a wonderful city of great beauty ruled over by God the Father and Christ (21:9-2:6). The contrast between this and the pilgrim Church in its present circumstances is so great that the new city can be discerned only if one puts one's faith in what God's messengers reveal (cf. 22:6-9). Faith is also an effective stimulus to the Christian
to continue to strive for holiness and the reward of eternal life (cf. 22: 10-15).

1-4. The prophet Isaiah depicted the messianic times as a radical change in the fortunes of the people of Israel -- so radical that, as he put it, God was going to create new heavens and a new earth, a new Jerusalem full of joy, where the sound of weeping would never more be heard, where God would make himself plain for all to see and where everything would be as it was in paradise before sin (cf. Is 65:12-25). The author of the Apocalypse uses this same format to describe the future Kingdom of God. The imagery of a new heaven and a new earth (taken in a physical sense) was very much in vogue in Jewish writing around the time of the Apocalypse (cf. 1 Enoch 72:1; 91:16), and is probably reflected also in 2 Peter 3:10-13 and Matthew 19:28. Scripture nowhere indicates what form the new heaven and the new earth will take. However, what is clear is that there will be a radical "renewal" of the present cosmos, contaminated as it is by the sin of man and the powers of evil (cf. Gen 2:8-3:24: Rom 8:9-13): through this renewal all creation will be "recapitulated" in Christ (cf. Eph 1:10; Col 1:16:20). No reference is made to the sea, probably because in Jewish literature it symbolized the abyss, the abode of demonic powers hostile to God.

Those who will inhabit this new world (symbolized by the Holy City, the new Jerusalem) are the entire assembly of the saved, the entire people of God (cf. vv. 12-14) -- a holy people disposed to live in loving communion with God (as reflected by the image of the adorned bride: cf. vv. 2, 9). The promise of a new covenant (Ezek 37:27) will be fulfilled to the letter: God will see to it that none of the evil, suffering or pain found in this world will find its way into the new world.

This passage of the Book of Revelation strengthens the faith and hope of the Church -- not only St John's own generation but all generations down the ages for as long as the Church makes its way through this valley of tears. The Second Vatican Council says: "We know neither the moment of the consummation of the earth and of man nor the way the universe will be transformed. The form of this world, distorted by sin, is passing away and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, whose happiness will fill and surpass all the desires of peace arising in the hearts of men. Then with death conquered the children of God will be raised in Christ and what was sown in weakness and dishonor will put on the imperishable: charity and its works will remain, and all of creation, which God made for man, will be set free from its bondage to decay" ("Gaudium Et Spes", 39).

From: Luke 21:29-33

Discourse on the Destruction of Jerusalem and the End of the World
---------------------------------------------------------------------------------------------------
[29] And He (Jesus) told them a parable: "Look at the fig tree, and all the trees; [30] as soon as they come out in leaf, you see for yourselves and know that the summer is already near. [31] So also, when you see these things taking place, you know that the Kingdom of God is near. [32] Truly, I say to you, this generation will not pass away till all has taken place. [33] Heaven and earth will pass away, but My words will not pass away."


Commentary:

31. The Kingdom of God, announced by John the Baptist (cf. Matthew 3:2) and described by our Lord in so many parables (cf. Matthew 13; Luke 13:18-20), is already present among the Apostles (Luke 17:20-21), but it is not yet fully manifest. Jesus here describes what it will be like when the Kingdom comes in all its fullness, and He invites us to pray for this very event in the Our Father: "Thy Kingdom come." "The Kingdom of God, which had its beginnings here on earth in the Church of Christ, is not of this world, whose form is passing, and its authentic development cannot be measured by the progress of civilization, of science and of technology. The true growth of the Kingdom of God consists in an ever deepening knowledge of the unfathomable riches of Christ, in an ever stronger hope in eternal blessings, in an ever more fervent response to the love of God, and in an ever more generous acceptance of grace and holiness by men" ("Creed of the People of God", 27). At the end of the world everything will be subjected to Christ and God will reign for ever more (cf. 1 Corinthians 15:24, 28).

32. Everything referring to the destruction of Jerusalem was fulfilled some forty years after our Lord's death -- which meant that Jesus' contemporaries would be able to verify the truth of this prophecy. But the destruction of Jerusalem is a symbol of the end of the world; therefore, it can be said that the generation to which our Lord refers did see the end of the world, in a symbolic way. This verse can also be taken to refer to the generation of believers, that is, not just the particular generation of those Jesus was addressing (cf. note on Matthew 24:32-35).

[The note on Matthew 24:32-35 states:

32-35. Seeing in the destruction of Jerusalem a symbol of the end of the world, St. John Chrysostom applies to it this parable of the fig tree: "Here He also foretells a spiritual spring and a calm which, after the storm of the present life, the righteous will experience; whereas for sinners there will be a winter after the spring they have had [...]. But this was not the only reason why He put before them the parable of the fig tree, to tell them of the interval before His coming; He wanted to show them that His word would assuredly come true. As sure as the coming of spring is the coming of the Son of Man" ("Hom. on St. Matthew", 77).

"This generation": this verse is a clear example of what we say in the note on Matthew 24:1 about the destruction of Jerusalem being itself a symbol. "This generation" refers firstly to the people alive at the time of the destruction of Jerusalem. But, since that event is symbolic of the end of the world, we can say with St. John Chrysostom that "the Lord was speaking not only of the generation then living, but also of the generation of the believers; for He knows that a generation is distinguished not only by time but also by its mode of religious worship and practice: this is what the Psalmist means when he says that 'such is the generation of those who seek Him' (Psalm 24:6)" ("Hom. on St. Matthew", 77).]


Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Thursday of the Thirty-fourth Week in Ordinary Time

506 Thursday of the Thirty-fourth Week in Ordinary Time

CCC Cross Reference:
Rv 19:1-8 2642; Rv 19:1-9 677; Rv 19:9 1329, 1602, 1612
Lk 21:24 58, 674; Lk 21:27 671, 697

Back to Deacon's Bench '08
Back to SOW II '10
Back to SOW II '12
Back to SOW II '14
Back to SOW II '16
Back to SOW II '18
Back to SOW II '20

Reading 1
Rv 18:1-2, 21-23; 19:1-3, 9a

I, John, saw another angel coming down from heaven,
having great authority,
and the earth became illumined by his splendor.
He cried out in a mighty voice:

“Fallen, fallen is Babylon the great.
She has become a haunt for demons.
She is a cage for every unclean spirit,
a cage for every unclean bird,
a cage for every unclean and disgusting beast.”

A mighty angel picked up a stone like a huge millstone
and threw it into the sea and said:

“With such force will Babylon the great city be thrown down,
and will never be found again.
No melodies of harpists and musicians,
flutists and trumpeters,
will ever be heard in you again.
No craftsmen in any trade
will ever be found in you again.
No sound of the millstone
will ever be heard in you again.
No light from a lamp
will ever be seen in you again.
No voices of bride and groom
will ever be heard in you again.
Because your merchants were the great ones of the world,
all nations were led astray by your magic potion.”

After this I heard what sounded like
the loud voice of a great multitude in heaven, saying:

“Alleluia!
Salvation, glory, and might belong to our God,
for true and just are his judgments.
He has condemned the great harlot
who corrupted the earth with her harlotry.
He has avenged on her the blood of his servants.”

They said a second time:

“Alleluia! Smoke will rise from her forever and ever.”

Then the angel said to me, “Write this:
Blessed are those who have been called
to the wedding feast of the Lamb.”

Responsorial Psalm
Ps 100:1b-2, 3, 4, 5

R. (Rev. 19: 9a) Blessed are they who are called to the wedding feast of the Lamb.

Sing joyfully to the LORD, all you lands;
serve the LORD with gladness;
come before him with joyful song.
R. Blessed are they who are called to the wedding feast of the Lamb.

Know that the LORD is God;
he made us, his we are;
his people, the flock he tends.
R. Blessed are they who are called to the wedding feast of the Lamb.

Enter his gates with thanksgiving,
his courts with praise;
Give thanks to him; bless his name.
R. Blessed are they who are called to the wedding feast of the Lamb.

For he is good:
the LORD, whose kindness endures forever,
and his faithfulness, to all generations.
R. Blessed are they who are called to the wedding feast of the Lamb.

Gospel
Lk 21:20-28

Jesus said to his disciples:
“When you see Jerusalem surrounded by armies,
know that its desolation is at hand.
Then those in Judea must flee to the mountains.
Let those within the city escape from it,
and let those in the countryside not enter the city,

for these days are the time of punishment
when all the Scriptures are fulfilled.
Woe to pregnant women and nursing mothers in those days,
for a terrible calamity will come upon the earth
and a wrathful judgment upon this people.
They will fall by the edge of the sword
and be taken as captives to all the Gentiles;
and Jerusalem will be trampled underfoot by the Gentiles
until the times of the Gentiles are fulfilled.

“There will be signs in the sun, the moon, and the stars,
and on earth nations will be in dismay,
perplexed by the roaring of the sea and the waves.
People will die of fright
in anticipation of what is coming upon the world,
for the powers of the heavens will be shaken.
And then they will see the Son of Man
coming in a cloud with power and great glory.
But when these signs begin to happen,
stand erect and raise your heads
because your redemption is at hand.”

Readings from the Jerusalem Bible
First reading Apocalypse 18:1-2,21-23,19:1-3,9

I, John, saw an angel come down from heaven, with great authority given to him; the earth was lit up with his glory. At the top of his voice he shouted, ‘Babylon has fallen, Babylon the Great has fallen, and has become the haunt of devils and a lodging for every foul spirit and dirty, loathsome bird. Then a powerful angel picked up a boulder like a great millstone, and as he hurled it into the sea, he said, ‘That is how the great city of Babylon is going to be hurled down, never to be seen again.

Never again in you, Babylon,
will be heard the song of harpists and minstrels,
the music of flute and trumpet;
never again will craftsmen of every skill be found
or the sound of the mill be heard;
never again will shine the light of the lamp,
never again will be heard
the voices of bridegroom and bride.
Your traders were the princes of the earth,
all the nations were under your spell.

After this I seemed to hear the great sound of a huge crowd in heaven, singing, ‘Alleluia! Victory and glory and power to our God! He judges fairly, he punishes justly, and he has condemned the famous prostitute who corrupted the earth with her fornication; he has avenged his servants that she killed.’ They sang again, ‘Alleluia! The smoke of her will go up for ever and ever.’ The angel said, ‘Write this: Happy are those who are invited to the wedding feast of the Lamb’, and he added, ‘All the things you have written are true messages from God.’

Responsorial Psalm:
Psalm 99(100):2-5

Happy are those who are invited to the wedding-feast of the Lamb.

  Serve the Lord with gladness.
  Come before him, singing for joy.

Happy are those who are invited to the wedding-feast of the Lamb.

Know that he, the Lord, is God.
  He made us, we belong to him,
  we are his people, the sheep of his flock.

Happy are those who are invited to the wedding-feast of the Lamb.

Go within his gates, giving thanks.
  Enter his courts with songs of praise.
  Give thanks to him and bless his name.

Happy are those who are invited to the wedding-feast of the Lamb.

Indeed, how good is the Lord,
  eternal his merciful love.
  He is faithful from age to age.

Happy are those who are invited to the wedding-feast of the Lamb.

Gospel Luke 21:20-28

Jesus said to his disciples, ‘When you see Jerusalem surrounded by armies, you must realise that she will soon be laid desolate. Then those in Judaea must escape to the mountains, those inside the city must leave it, and those in country districts must not take refuge in it. For this is the time of vengeance when all that scripture says must be fulfilled. Alas for those with child, or with babies at the breast, when those days come!

They will fall by the edge of the sword and be led captive to every pagan country; and Jerusalem will be trampled down by the pagans until the age of the pagans is completely over.

‘There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the clamor of the ocean and its waves; men dying of fear as they await what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand.’

Readings and Commentary from the Navarre Bible
Thursday of the 34th Week in Ordinary Time

From: Revelation 18:1-2, 21-23; 19:1-3, 9a

The Fall of Babylon Proclaimed
----------------------------------------------
[1] After this I saw another angel coming down from heaven, having great authority; and the earth was made bright with his splendor. [2] And he called out with a mighty voice, "Fallen, fallen is Babylon the great! It has become a dwelling place of demons, a haunt for every foul spirit, a haunt of every foul and hateful bird.

[21] Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, "So shall Babylon the great city be thrown down with violence, and shall be found no more; [22] and the sound of harpers and minstrels, of flute players and trumpeters, shall be heard in thee no more; and a craftsman of any craft shall be found in thee no more; and the sound of the millstone shall be heard in thee" more; [23] and the light of a lamp shall shine in thee no more; and the voice of bridegroom and bride shall be heard in thee no more; for thy merchants were the great men of the earth, and all nations were deceived by thy sorcery.

Songs of Victory in Heaven
----------------------------------------
[1] After this I heard what seemed to be the mighty voice of a great multitude in heaven, crying, "Hallelujah! Salvation and glory and power belong to our God, [2] for his judgments are true and just; he has judged the great harlot who corrupted the earth with her fornication, and he has avenged on her the blood of his servants [3] Once more they cried, "Hallelujah! The smoke from her goes up for ever and ever."

[9a] And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb."


Commentary:

1-3. These verses describing the downfall of Rome follow the prophetical style of foretelling a future event by reporting it as something that has already happened. First the fall of the city is proclaimed (vv. 1-3). Then the people of God are exhorted to leave the city and escape the terrible punishment soon to befall it (vv. 4-8). This is followed by the lament of the kings who were allied to Rome (vv. 9-10), of the merchants who prospered by trading with her (v. 11-17a) and of the sailors (17b-19). Finally we are shown the joy of those who suffered under her yoke and now see justice done.

In words reminiscent of Old Testament passages foretelling the destruction of hostile cities (cf. Is 13:21-22; 21:9; Jer 50:30; Ezek 43:3-5), St John describes the fate of Rome in the last days before its desolation. Among the sins which have brought about its ruin is unbridled sexual indulgence (cf. also vv. 7 and 12- 14). Such behavior leads to the degradation and selfestruction of society, as witness the history of civilization and contemporary experience. Consumerism, self-indulgence and greed for possessions, clearly feature of our time, were denounced by Pius XI when he said that "the disease of the modern age, and the main source of the evils we all deplore, is that lack of reflection, that continuous and quite feverish pursuit of external things, that immoderate desire for wealth and pleasure, which gradually causes the heart to lose sight of its nobler ideals, drowning them in a sea of impermanent, earthly things, and preventing them from contemplating higher, eternal things" ("Mens Nostra", 6).

20-24. In sharp contrast with the previous lamentation is this invitation to rejoice -- the reply to which comes in 19:1-8, where we are told that the elect joyfully intone songs in praise of God almighty. The throwing of the millstone into the sea is an instance of "prophetic action"; it comes from Jeremiah 51:60-64, which uses this device to prophesy the total downfall of Babylon. The millstone also appears is Luke 17:2 and par, as a symbol of disgrace and shame.

The sepulchral silence and darkness of the city are described in detail. The reason for this terrible punishment was its opulence, its idolatry and the fact that it was where the Christian martyrs were tortured and put to death. Like Jerusalem it is called "city of blood" (cf, Ezek 24:6). and just as the ancient capital of Israel was accused by Jesus of murdering the prophets and messengers of God and was told that all the blood it had spilt would come back upon it (cf. Mt 23:35), so will Rome be punished for martyring the saints.

1-4. The righteous rejoice to see their enemy overwhelmed; the praises they sing of God end in three loud "Hallelujahs". In the following passage (vv. 64), they welcome the establishment of the Kingdom of God and the imminent marriage of the Lamb.

This is the first and only time the word "Hallelujah" appears in the New Testament. It is a Hebrew term ("hallelu-yah") meaning "Praise Yahweh" used especially in the psalms (cf., e.g., Ps 111; 114; 115). The Church uses it, unchanged, usually to express to God its joy and praise at the resurrection of Christ. It is used particularly at Eastertide and also on many other days, both in the divine office and in the celebration of the Eucharist.

These shouts of praise are motivated by the salvation which comes from God and by the rightness of his judgments as evidenced by the punishment inflicted on the great harlot who is turned into a fire which burns forever.

9. On the instructions of the angel who is explaining the vision to him (cf. 17:1), St John tells Christians to count themselves blessed (v.9); God guarantees the truth of this assurance. At Mass the priest makes a similar proclamation just before distributing Holy Communion: "Happy are those who are called to his (the Lord's] supper." This shows that the Eucharist truly is "a pledge of future glory".

From: Luke 21:20-28

Discourse on the Destruction of Jerusalem and the End of the World
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(Jesus said to his disciples), [20] "But when you see Jerusalem surrounded by armies, then know that its desolation has come near. [21] Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it; [22] for these are days of vengeance, to fulfill all that is written. [23] Alas for those who are with child and for those who give suck in those days! For great distress shall be upon the earth and wrath upon this people; [24] they shall be upon the earth and wrath upon this people; [24] they will fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.

[25] "And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, [26] men fainting with fear and foreboding of what is coming on the world; for the powers of the heavens will be shaken. [27] And then they will see the Son of Man coming in a cloud with power and great glory. [28] Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.

Commentary:

20-24. Jesus gives quite a detailed prophecy of the destruction of the Holy City. When the Christians living there saw the armies getting closer, they remembered this prophecy and fled to Transjordan (cf. Eusebius, "Ecclesiastical History," III, 5). Christ had advised them to flee as soon as possible because this is the time when God would punish Jerusalem for its sins, as the Old Testament predicted (Is 5:5-6).

Catholic tradition sees Israel as symbolizing the Church. In fact, in the Book of Revelation the Church triumphant is called the heavenly Jerusalem (cf. Rev 21:2). Therefore, by applying this passage to the Church, the sufferings the Holy City experiences can symbolize the contradictions the pilgrim Church will experience due to the sins of men, for "she herself takes her place among the creatures which groan and travail yet and await the revelation of the children of God" Vatican II, "Lumen Gentium", 48).

24. "The times of the Gentiles" means the period in which the Gentiles, who do not belong to the Jewish people, will become members of the new people of God, the Church, until the Jews themselves are converted at the end of the world (cf. Rom 11:11-32).

25-26. Jesus refers to the dramatic changes in natural elements when the world is coming to an end. "The powers of the heavens will be shaken"; that is to say, the whole universe will tremble at the Lord's coming in power and glory.

27-28. Applying to himself the prophecy of Daniel (7:13-14), our Lord speaks of his coming in glory at the end of time. Mankind will see the power and glory of the Son of man, coming to judge the living and the dead. Christ will deliver this judgment in his human capacity. Sacred Scripture describes the solemnity of this event, when the sentence passed on each person in the particular judgment will be confirmed, and God's justice and mercy to men throughout history will shine out for all to see. "It was necessary not only that rewards should await the just and punishments the wicked, in the life to come, but that they should be awarded by a public and general judgment. Thus they will become better known and will be rendered more conspicuous to all, and a tribute of praise will be offered by all to the justice and providence of God" ("St Pius V Catechism", I, 8, 4).

This coming of the Lord is, then, a day of terror for evildoers and of joy for those who have remained faithful. The disciples should hold their heads high because their redemption is at hand. It is the day they will receive their reward. The victory won by Christ on the cross -- victory over sin, over the devil and over death -- will now be seen clearly, with all its implications. Therefore St Paul recommends that we be "awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ" (Titus 2:13).

"He [Christ] ascended into heaven whence he will come again to judge the living and the dead, each according to his merits. Those who have responded to the love and compassion of God will go into eternal life. Those who have refused them to the end will be consigned to the fire that is never extinguished" (Paul VI, "Creed of the People of God", 12).

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

Wednesday, November 26, 2008

Wednesday of the Thirty-fourth Week in Ordinary Time

505 Wednesday of the Thirty-fourth Week in Ordinary Time

CCC Cross Reference:
Lk 21:12 675

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Reading 1
Rv 15:1-4

I, John, saw in heaven another sign, great and awe-inspiring:
seven angels with the seven last plagues,
for through them God’s fury is accomplished.

Then I saw something like a sea of glass mingled with fire.
On the sea of glass were standing those
who had won the victory over the beast
and its image and the number that signified its name.
They were holding God’s harps,
and they sang the song of Moses, the servant of God,
and the song of the Lamb:

“Great and wonderful are your works,
Lord God almighty.
Just and true are your ways,
O king of the nations.
Who will not fear you, Lord,
or glorify your name?
For you alone are holy.
All the nations will come
and worship before you,
for your righteous acts have been revealed.”

Responsorial Psalm
Ps 98:1, 2-3ab, 7-8, 9

R. (Rev. 15: 3b) Great and wonderful are all your works, Lord, mighty God!

Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. Great and wonderful are all your works, Lord, mighty God!

The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. Great and wonderful are all your works, Lord, mighty God!

Let the sea and what fills it resound,
the world and those who dwell in it;
Let the rivers clap their hands,
the mountains shout with them for joy.
R. Great and wonderful are all your works, Lord, mighty God!

Before the LORD, for he comes,
for he comes to rule the earth;
He will rule the world with justice
and the peoples with equity.
R. Great and wonderful are all your works, Lord, mighty God!

Gospel
Lk 21:12-19

Jesus said to the crowd:
“They will seize and persecute you,
they will hand you over to the synagogues and to prisons,
and they will have you led before kings and governors
because of my name.
It will lead to your giving testimony.
Remember, you are not to prepare your defense beforehand,
for I myself shall give you a wisdom in speaking
that all your adversaries will be powerless to resist or refute.
You will even be handed over by parents,v brothers, relatives, and friends,
and they will put some of you to death.
You will be hated by all because of my name,
but not a hair on your head will be destroyed.
By your perseverance you will secure your lives.”

Readings from the Jerusalem Bible

First reading Apocalypse 15:1-4

What I, John, saw in heaven was a great and wonderful sign: seven angels were bringing the seven plagues that are the last of all, because they exhaust the anger of God. It seemed to see a glass lake suffused with fire, and standing by the lake of glass, those who had fought against the beast and won, and against his statue and the number which is his name. They all had harps from God, and they were singing the hymn of Moses, the servant of God, and of the Lamb:
‘How great and wonderful are all your works,
Lord God Almighty;
just and true are all your ways,
King of nations.
Who would not revere and praise your name, O Lord?
You alone are holy,
and all the pagans will come and adore you
for the many acts of justice you have shown.’

Responsorial Psalm:
Psalm 97(98):1-3,7-9

How great and wonderful are all your works, Lord God almighty.

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

How great and wonderful are all your works, Lord God almighty.

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.
How great and wonderful are all your works, Lord God almighty.
Let the sea and all within it, thunder;
  the world, and all its peoples.
Let the rivers clap their hands
  and the hills ring out their joy
at the presence of the Lord.

How great and wonderful are all your works, Lord God almighty.

For the Lord comes,
  he comes to rule the earth.
He will rule the world with justice
  and the peoples with fairness.

How great and wonderful are all your works, Lord God almighty.

Gospel Luke 21:12-19

Jesus said: Men will seize you and persecute you; they will hand you over to the synagogues and to imprisonment, and bring you before kings and governors because of my name – and that will be your opportunity to bear witness. Keep this carefully in mind: you are not to prepare your defence, because I myself shall give you an eloquence and a wisdom that none of your opponents will be able to resist or contradict. You will be betrayed even by parents and brothers, relations and friends; and some of you will be put to death. You will be hated by all men on account of my name, but not a hair of your head will be lost. Your endurance will win you your lives.’

Readings and Commentary from the Navarre Bible

Wednesday of the 34th Week in Ordinary Time

From: Revelation 15:1-4

The Hymn of the Saved
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[1] Then I saw another portent in heaven, great and wonderful, seven angels with seven plagues, which are the last, for with them the wrath of God is ended.

[2] And I saw what appeared to be a sea of glass mingled with fire, and those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. [3] And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are thy deeds, O Lord God the Almighty! Just and true are thy ways, O King of the ages! [4] Who shall not fear and glorify thy name, O Lord? For thou alone art holy. All nations shall come and worship thee, for thy judgments have been revealed."


Commentary:

1. The third portent (cf. the first two in 12:1, 3) is of special significance -- it is "great and wonderful" -- for it heralds the final outcome of the contention between the beasts and the followers of the Lamb, between the powers of evil and the Church of Jesus Christ. That this is the denouement is shown by the use of the figure seven for a third time, after the seven seals (5:1) and the seven trumpets (cf. Rev 8:2). This is the last word: "the wrath of God is ended."

As in the case of the two earlier groups of seven, the author first announces the sevenfold nature of the sign. It consists of seven plagues -- which immediately recall the punishments God inflicted on Pharaoh in Egypt prior to the Exodus. Then follows a very liturgical type of scene (15:2-8) which as it were encourages and calls for the divine judgments which follow (cf. 16:1-17).

The last of these plagues acts as an introduction to the account of the last battles and total victory of the Church (cf. chaps. 17-22).

2-4. The image of the sea of glass mixed with fire is somewhat reminiscent of the passage of the Red Sea during the Exodus. On that occasion, according to the Book of Wisdom (cf. Wis 19:6-22), natural elements were changed to enable the Israelites to walk on water: the water became as hard as glass for the Israelites whereas for the Egyptians it was unable to protect them from the fire sent to punish them. The sea of glass may also be evocative of the molten sea (used for the cleansing of those going to take part in temple rites) which was positioned in front of the Holy of Holies (cf. note on Rev 4:6-7). In any event, the author depicts the saved as giving thanks and praising God while intoning a hymn which fuses the salvation of the Israelites with the Redemption wrought by Christ. The latter is the full realization of the former, and God's plan is seen to embrace all men and all nations (cf. v. 4; Eph 3:4-7). For this reason some early Christian writers (Primasius, for example) interpret the sea of glass as a symbol of Baptism (prefigured in the Red Sea) which makes Christians pure and transparent. The reference to fire signifies the gift of the Holy Spirit (cf. "Commentariorum Super Apoc.", 15, 2).

Every saving action of God has ultimately a supernatural purpose, even though it may include noble human aims, for when "God rescues his people from hard economic, political and cultural slavery, he does so in order to make them, through the Covenant on Sinai, 'a kingdom of priests and a holy nation' (Ex 19: 6). God wishes to be adored by people who are free. All the subsequent liberations of the people of Israel help to lead them to this full liberty that they can only find in communion with their God" (SCDF, "Libertatis Conscientia", 44).

From: Luke 21:12-19

Discourse on the End of the World
--------------------------------------------------
[12] But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for My name's sake. [13] This will be a time for you to bear testimony. [14] Settle it therefore in your minds, not to meditate beforehand how to answer; [15] for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. [16] You will be delivered up even by parents and brothers and kinsmen and friends, and some of you they will put to death; [17] you will be hated by all for My name's sake. [18] But not a hair of your head will perish. [19] By your endurance you will gain your lives."


Commentary:

5-36. The disciples are in awe of the magnificence of the temple, and Jesus uses the occasion to give a long discourse, known as the "eschatological discourse" because it has to do with the last days of the world. The account given here is very similar to those in the other Synoptic Gospels (cf. Mt 24:1-51; Mk 13:1-37). The discourse deals with three inter-connected subjects -- the destruction of Jerusalem (which took place some forty years later), the end of the world, and the second coming of Christ in glory and majesty. Jesus, who also predicts here the persecution of the Church will experience, exhorts His disciples to be patient, to pray and be watchful.

Our Lord speaks here in the style and language of prophecy, using images taken from the Old Testament; also, in this discourse prophecies which are going to be fulfilled very soon are mixed in with others which have to do with the end of the world. It is not our Lord's intention to satisfy people's curiosity about future events, but to protect them from being discouraged and scandalized about what is going to happen in the days immediately ahead. This explains why He exhorts them: "Take heed that you are not led astray" (v. 8); "do not be tempted" (v. 9); "watch at all times" (v. 34).

19. Jesus foretells all kinds of persecution. Persecution itself is something inevitable: "all who desire to live a godly life in Christ Jesus will be persecuted" (2 Timothy 3:12). His disciples will have need to remember the Lord's warning at the Last Supper: "A servant is not greater than his master. If they persecuted Me, they will persecute you" (John 15:20). However, these persecutions are part of God's providence: they happen because He lets them happen, which He does in order to draw greater good out of them. Persecution provides Christians with an opportunity to bear witness to Christ; without it the blood of martyrs would not adorn the Church. Moreover, our Lord promises to give special help to those who suffer persecution, and He tells them not to be afraid: He will give them of His own wisdom to enable them to defend themselves; He will not permit a hair of their heads to perish, that is, even apparent misfortune and loss will be for them a beginning of Heaven.

From Jesus' words we can also deduce the obligation of every Christian to be ready to lose life rather than offend God. Only those will attain salvation who persevere until the end in faithfulness to the Lord. The three Synoptic Gospels locate His exhortation to perseverance in this discourse (cf. Matthew 24:13; Mark 13:13) and St. Matthew gives it elsewhere (Matthew 10:22) as does St. Peter (1 Peter 5:9) -- all of which underlines the importance for every Christian of this warning from our Lord.


Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.