The Testimony of Peter and John: The Readings for Easter

Holy Mother Church offers us Readings from Scripture this Easter Sunday that comprise an elegant review and statement of the whole Gospel message.  In particular, they focus our attention on the Resurrection, the Eucharist, and the relationship between the two.

1.  The First Reading is Acts 10:34a, 37-43:

The Easter Vigil Readings: A Celebration of Covenant

Brant, Michael and I belong to a school of thought that sees covenant as a central concept in biblical theology, particularly Catholic biblical theology.  Such an approach has strong support in the text of Scripture and in the tradition and liturgy of the Church, and would seem to be a "no-brainer," yet there are those who oppose it and de-emphasize the significance of covenant for interpreting the Scriptures in the Church.  For that reason, it's necessary periodically to justify this approach.

When I teach biblical theology, I focus on a series of covenants which are central to the economy of salvation: the (1) Creation (or Adamic; Genesis 1-3; Hosea 6:7), (2) Noahic (David Noel Freedman preferred "Noachian"; Genesis 9), (3) Abrahamic (Genesis 15, 17, 22); (4) Mosaic (Exodus 24), (5) Davidic (2 Samuel 7; Psalm 89); and (6) New (Jeremiah 31:31; Luke 22:20).  It has always struck me, and my students, how well this overview of the divine economy accords with the readings of the lectionary of the Mass, especially the readings of the Easter Vigil.

Good Friday Homily on Jesus the Bridegroom on Zenit!

Hey, everybody, check out this Good Friday homily on Zenit News about my new book
 on the Passion of Christ: Jesus the Bridegroom: the Greatest Love Story Ever Told. 

Let us pray for one another as we prepare to celebrate the great day that "the Bridegroom [was] taken away" from us (Mark 2:20). 

Have a blessed Triduum.

The Good Friday Readings and the Priesthood of Christ

(Holy Thursday commentary is below; scroll down if you are looking for it.)

Every year on Good Friday, we read St. John’s account of the Passion from John 18-19.

One of the themes that runs through this reading is the Priesthood of Christ.  I’ve traced this theme through the Good Friday Readings in previous years.  Here, I repost my earlier comments with some additions, especially concerning the First Reading:

There is priestly language already in the First Reading, from Isaiah 52 & 53, the famous “Suffering Servant” Song:

The "Billy Graham of Scandinavia" Announces His Conversion to Catholicism

As hundreds of thousands of people in the US alone prepare to join the Catholic Church this Easter, a high-profile conversion has been rocking the largely-secular Swedish culture.  Rev. Ulf Ekman, Sweden's most prominent evangelical pastor, leader of the nation's largest mega-church, announced a few weeks ago that he has decided to become Catholic.  A full interview with a Swedish newspaper is available here.

Holy Thursday Mass of the Lord's Supper

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So we are soon to begin the Triduum, this profound reflection on three earth-shaking events which form the pillars of our salvation: Eucharist, Crucifixion, Resurrection.  The Readings for the Holy Thursday Mass focus on the continuity between the ancient Jewish Passover and the institution of the Eucharist.  As the Passover was the meal that marked the transition from slavery to Egypt to the freedom of the Exodus, so the Eucharist is the meal that marks the transition from slavery to sin to the glorious freedom of the children of God.

1.  Our First Reading is from Ex 12:1-8, 11-14:

Jesus' Triumphal Entry, the Descent into Hell, and the Coming of the Messiah (Palm Sunday, Year A)

On this coming Sunday, the Church will bring us to what may be one of my favorite Masses and my favorite sets of Scripture readings in the entire liturgical year: Palm Sunday of the Passion of the Lord, popularly known simply as ‘Palm Sunday’.

With the Palm Sunday readings, the Church ushers us into the climax of the liturgical year in the celebration of Holy Week. This is the last Sunday feast before the beginning of the Triduum, which will climax in the celebration of Easter (Latin Pascha), what the Catechism calls the “feast of feasts” (CCC 1169).

As you may recall—especially if you have young children who need to be held the entire time the Gospel is being proclaimed!—this is one of the longest sets of readings in the entire liturgical year. (A word of advice: don't lock your knees :) For on this Sunday, the Church not only commemorates the Triumphal Entry of Jesus into Jerusalem six days before the Passover; she also lays before the faithful the complete account of Jesus’ Passion and death, according to one of the Synoptic Gospels (This year, Year A, it is Matthew’s account.)

Given the sheer number and length of readings for this Sunday, it should go without saying that I can’t give a full analysis of them all. (Whole books have been written just on the Passion! In fact, I just published one myself.) Instead, I simply want to focus our attention on the Jewish roots of Jesus' Triumphal Entry, and show how Jesus fulfills Zechariah's prophecy of the Messiah in his Triumphal Entry, the Last Supper, his Passion, and even his descent into Hell.

Jesus Fulfills Zechariah's Prophecy of the Coming of the Messiah

Unlike other Masses, Palm Sunday contains two proclamations of the Gospel. The first is from Matthew’s account of Jesus Triumphal Entry into Jerusalem:

"I'm Back!": The Raising of Lazarus, 5th Sunday of Lent

Unlike the other Gospels, John recounts only a limited number of miracles of Jesus, which he designates as “signs,” a rare term in the other Gospels.  Although John tells us of only a few miracles, he describes them in much greater depth than the other gospel writers do.  This is quite evident in this weekend’s Gospel reading, in which we get a very lengthy description of all the events surrounding the resurrection of Lazarus from the dead.

Give me a Drink! The Third Sunday of Lent

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You know we are “picking up steam” in the season of Lent when the Lectionary starts turning to the long readings from the Gospel of John (John 4, 9, 11).  The Church turns to these texts from John at this point in the liturgical calendar, because John is, in so many ways, a mystagogical document, a gospel intended to takes us deeper into the mysteries, that is, the sacraments.

If one is not initiated into the sacraments, John remains—in many respects—a closed book.  I can attest to this from personal experience.  Although I have always loved my name-sake Gospel more than any other part of Scripture, I virtually never preached from it in while I was a Protestant pastor.  I was enthralled with the words and fascinated with the realities behind them, but wasn’t sure what the application was for texts like John 4 or John 6.  The problem lay in the fact that, as a Christian outside the visible Church, I was only partially initiated into the sacraments.  Not having experienced the sacraments, I could not recognize when Jesus was speaking of them.

Fasting on Fridays and the Passion of Jesus the Bridegroom

Have you ever wondered? Why do Catholics fast on Good Friday? Moreover, why is it traditional to fast on the Fridays of Lent?

There are, of course, various historical and liturgical reasons for the custom of fasting. But there's also a biblical foundation for fasting on Fridays that's directly tied to the topic of my new book, Jesus the Bridegroom: the Greatest Love Story Ever Told. The connection really hit me when I went to Mass last Friday with my wife and children. 

Jesus the Bridegroom and the First Friday in Lent

Sitting there on the front pew (because that's the best seat if you have young children!), we were, like many other young families at the beginning of Lent, somewhat tired and distracted at the end of a long week. I for one was starting to get anxious about the flurry of speaking engagements and interviews that were coming up to promote the book, and also thinking hard about how to help people see why the topic was not just fascinating but spiritually relevant to their lives. And then, much to my surprise, when it came time to stand for the Friday Gospel, I heard these words:

The disciples of John approached Jesus and said, "Why do we and the Pharisees fast much, but your disciples do not fast?" Jesus answered them, "Can the wedding guests mourn as long as the Bridegroom is with them? The days will come when the Bridegroom is taken away from them, and then they will fast." (Matthew 9:14-15)

As I heard these words,  a big smile spread across my face. Any worries I may have had about the importance of the topic of the new book melted away.  My twelve-year old daughter reached over and tugged my arm, smiling and pointing up to the Gospel! (She knew my book was on Jesus the Bridegroom.) At that moment, I realized for the first time: Every year, on the very first Friday of Lent, the Church proclaims Jesus' riddle about the Bridegroom and the Wedding  Guests. Why?

For one thing, it's because this is one of Jesus' first allusions to his coming passion and death. You can see this by realizing that Jesus' mysterious response is really a parable, in which he makes three key comparisons.

Jesus' Riddle about the Sons of the Bridechamber

First, Jesus implicitly identifies himself as "the bridegroom" in order to suggest that the present, while he and his disciples are together, are like an ancient Jewish wedding feast: it's a time for celebration, not for fasting.

Second, he compares his disciples to the wedding guests--or, more literally, the "sons of the bridechamber" (Greek huioi tou nymphonos). These were basically the ancient Jewish equivalent of 'groomsmen', who--in ancient as well as modern times!--weren't exactly known for fasting. Indeed, in rabbinic tradition, both the bridegroom and the sons of the bridechamber were not obligated to perform ordinary religious duties during the seven-day Jewish wedding, including fasting.

Third and finally--and most importantly for us--Jesus is also implicitly identifying the day of his passion and death as his wedding day. He does this by speaking about the coming time "when the bridegroom is taken away from them" and how they will fast on that day (cf. Mark 2:20). 

The Jewish Bridechamber and Jesus' 'Wedding Day'

On one level this is a reference to the ancient Jewish night of consummation, when the bridegroom would leave his family and friends and enter into the "bridechamber" (Hebrew huppah) in order to be united to his bride, not to come out again until morning (see Psalm 19:4-5; Tobit 6:15-17). On a deeper level, the day that Jesus the Bridegroom is "taken away" is of course the day of his passion an death. As New Testament scholar Craig Keener puts it: "Jesus is the groom of God's people in the coming messianic banquet... The 'taking' of the bridegroom, of course, is a veiled reference to the impending crucifixion.' (Keener, Matthew, p. 300). In other words, Jesus' 'wedding day' is the day of his death. (And this isn't just a pretty metaphor. As I show in the chapter on the Crucifixion in the book, there are several striking parallels between Jesus' crucifixion and an ancient Jewish wedding day.)

Remembering the Day our Bridegroom was "Taken Away"

What does any of this have to do with fasting on Fridays in Lent, and on Good Friday above all? From a biblical perspective: the reason we fast  is because Friday is the day our Bridegroom was 'taken away' from us, and we don't ever want to forget it. In fulfillment of Jesus' words--"then they will fast"--we deny ourselves and remember the passion of the Bridegroom God of Israel, who loved us so much that he not only became man, but mounted the wood of the cross in order to save humanity from sin and be united to us in love. In the words of Pope Benedict XVI:

"In [Jesus] in an unexpected way, God and man become one, become a 'marriage', though this marriage--as Jesus subsequently points out--passes through the Cross, through the 'taking away' of the bridegroom. (Ratzinger, Jesus of Nazareth, 1, p. 252)

From this perspective, our Friday fasting and penances should not just be acts of self-denial, but sacrifices given out of love, just as the Bridegroom Messiah sacrificed himself out of love for us. We fast in memory of the one who 'loved us and gave himself for us' (cf. Galatians 2:20).

The Divine Love Story

Although many a man throughout history has compared his wedding day to his funeral; Jesus of Nazareth is the only man who ever compared his funeral to his wedding day. That is because he was no ordinary man; he was the Bridegroom God of Israel come in the flesh in to save his Bride. And his life and death on the Cross were nothing less than the center of the divine love story that is the real meaning of human history. Why else does the Bible begin with the wedding of Adam and Eve (Genesis 2-3) and end with the Wedding of Christ in the Church in the Book of Revelation (Rev 19-22)?!

 On every Friday during Lent--especially Good Friday--may his disciples remember his words about the passion--"they will fast on that day." In this way, we will truly prepare ourselves for the great Feast of Easter, when we will celebrate the Resurrection of the Bridegroom who gives himself to his Bride in every Eucharist as a foretaste of heaven--of the eternal "Wedding Supper of the Lamb" (Revelation 19:7).

Have a blessed Lent! 

Jesus the Bridegroom: The Greatest Love Story Ever Told--Now Available!

Hey everybody, my new book, Jesus the Bridegroom: the Greatest Love Story Ever Told (Image Books) now available for pre-order! (It'll be in stores next week.) So if you liked Jesus and the Jewish Roots of the Eucharist--or if you're like me and still trying to figure out what to read for Lent--then this book is for you.

In this one, we go back to the Old Testament and ancient Jewish tradition to try and unlock the mystery of Jesus' identity and his passion--not just as Teacher, or Prophet, or Messiah, but as the Bridegroom of Jewish expectation. I'm really thrilled that this is finally coming out; it covers some of my favorite passages in the Bible--the Wedding at Cana, the Woman at the Well, the Last Supper, the Crucifixion, the book of Revelation, Paul's controversial "Wives Be Submissive" teaching in Ephesians 5, and even that mysterious Song of Songs! The heart of the book is the chapter on the Passion of Christ. Hope you enjoy.

Here’s the table of contents, a brief description from the publisher, and a couple of kind words from friends.

INTRODUCTION

1. The Divine Love Story
The Wedding at Mount Sinai
Sin as Spiritual Adultery
The New Covenant and the Forgiven Bride
The Song of Songs

2. Jesus the Bridegroom

The Riddle of John the Baptist
The Wedding at Cana
The Last Supper

3. The Woman at the Well

The Samaritan Woman
The Gift of the Living Water
The Piercing of Jesus’ Side

4. The Crucifixion

Jesus’ Wedding Day
What Was the Crucifixion Like?
The Passion of the Messiah

5. The End of Time

The Bridegroom Comes Back
The Wedding Supper of the Lamb
No Marriage in the Resurrection?

6. The Bridal Mysteries
Baptism
The Eucharist
Marriage
Virginity

7. Beside the Well with Jesus

In Jesus the Bridegroom, Brant Pitre once again taps into the wells of Jewish Scripture and tradition, and unlocks the secrets of what is arguably the most well-known symbol of the Christian faith: the cross of Christ. In this thrilling exploration, Pitre shows how the suffering and death of Jesus was far more than an ancient Roman execution. Instead, the Passion of Christ was the fulfillment of ancient Jewish prophecies of a wedding, when the God of the universe would unite himself to humankind in an everlasting nuptial covenant.

To be sure, most Christians are familiar with the apostle Paul's teaching that Christ is the "Bridegroom" and the Church is the "Bride." But what does this really mean? And what would ever possess Paul to compare the death of Christ to the love of a husband for his wife? If you would have been at the Crucifixion, with Jesus hanging there dying, is that how you would have described it? How could a first-century Jew like Paul, who knew how brutal Roman crucifixions were, have ever compared the execution of Jesus to a wedding? And what does Paul mean when he refers to it as the “great mystery” (mysterion mega) (Ephesians 5:32)?

As Pitre shows, the key to unlocking this mystery can be found by going back to Jewish Scripture and tradition and seeing the entire history of salvation, from Genesis to Revelation, from Mount Sinai to Mount Calvary, as a divine love story between Creator and creature, between God and Israel, between Christ and his bride—a story that comes to its climax on the wood of a Roman cross.

In the pages of Jesus the Bridegroom, dozens of familiar passages in the Bible—the Exodus, the Song of Songs, the Wedding at Cana, the Woman at the Well, the Last Supper, the Crucifixion, and even the Second Coming at the End of Time—are suddenly transformed before our eyes. Indeed, when seen in the light of Jewish Scripture and tradition, the life of Christ is nothing less than the greatest love story ever told.

"This book will change you. It is an invitation to the Messiah's wedding feast--and a foretaste of heaven. It will change the way you experience the sacraments, personal prayer, Scripture study, and marriage. Most of all, it will deepen your love for Christ." -Scott Hahn, author of The Lamb's Supper and Signs of Life.

“With his customary combination of deep erudition and clarity of expression, Brant Pitre sheds light on a central theme of the New Testament: Jesus as the incarnation of the God who wants to marry his people. In the course of elaborating this motif, Pitre offers wonderfully fresh readings of the Wedding Feast of Cana, the Woman at the Well, the Last Supper, and the Crucifixion. His interpretation of the Passion as the consummation of the spousal relationship between Jesus and his people is simply stunning. This is a book that will appeal to both the scholar and the ordinary believer, indeed to anyone interested in understanding Jesus Christ more profoundly.” -Father Robert Barron, founder of Word on Fire and author of Catholicism

Overcoming Temptation: 1st Sunday of Lent

The Readings for this Sunday are exceptionally rich, so we will have to limit ourselves to following just a few themes

1. The First Reading is the account of the Fall, in which Eve, followed by Adam, gives in to temptation by eating the fruit of the Tree of the Knowledge of Good and Evil.

Reading 1 Gn 2:7-9; 3:1-7

Happy Ash Wednesday!

 

Happy Lent, everyone!  Let's indulge in a little commentary on the Readings for Ash Wednesday:

Charge up Catholic teens

An idea for parents, youth ministers, pastors, teachers etc. of teens:

Trust in God the Father alone: The Eighth Sunday in Ordinary Time

In the beautiful encyclical letter, Lumen fidei, a letter begun by Pope Benedict XVI and finished by Pope Francis, faith is contrasted with idolatry.

The temptation of that sin was great, the popes explain. Why?

In place of faith in God, it seems better to worship an idol, into whose face we can look directly and whose origin we know, because it is the work of our own hands. Before an idol, there is no risk that we will be called to abandon our security, for idols "have mouths, but they cannot speak" (Ps 115:5). (Lumen fidei, no. 13)

Faith involves "risk". Better said, it involves trust.

As Lumen fidei explains, faith involves recognizing that God himself is faithful. The encyclical cites St. Augustine, "Man is faithful when he believes in God and his promises; God is faithful when he grants to man what he has promised" (Lumen fidei, 10; citing Augustine, In Psal. 32, II, s. I, 9: PL 36, 284).

This quote essentially sums up the message of the readings this Sunday. Let us take a closer look at them.

FIRST READING: ISAIAH 49:14-15

Zion said, “The LORD has forsaken me;
my LORD has forgotten me.”
Can a mother forget her infant,
be without tenderness for the child of her womb?
Even should she forget,
I will never forget you.

Zion here is an image for the people of God. In context, Zion is in mourning because of the suffering of the exile. Zion appears to have been left abandoned.

In other passages, Isaiah describes the future hope of a return to Zion of both God and the exiles. Yet, awaiting that future day, it seems that in the interim Zion has been cast aside.

Here the Lord speaks with great love for his people, using the language of maternal love. The exile resulted from Israel's infidelity, not God's. The LORD has not forgotten his people or his covenant.

And, yet, during the time of suffering, that is exactly how it can feel. The psalmist will famously cry out, "My God, my God, why hast thou forsaken me?" (Ps 22:1).

The Tolerance of Paganism

David Bentley Hart, in Atheist Delusions, writes about the kind of religious culture early Christians left behind when they accepted baptism:

"Quite apart from their more revolting ritual observances, however, the religions of the empire were— to a very great degree— contemptible principally for what they did not do, and what in fact they never considered worth doing. Occasional attempts have been made by scholars in recent years to suggest that the paganism of the late empire was marked by a kind of 'philanthropy' comparable in kind, or even in scope, to the charity practiced by the Christians, but nothing could be further from the truth (as I discuss below). Pagan cult was never more tolerant than in its tolerance— without any qualms of conscience— of poverty, disease, starvation, and homelessness; of gladiatorial spectacle, crucifixion, the exposure of unwanted infants, or the public slaughter of war captives or criminals on festive occasions; of, indeed, almost every imaginable form of tyranny, injustice, depravity, or cruelty. The indigenous sects of the Roman world simply made no

VIDEO: Pope Francis speaks to Protestant Charismatic Group

Pope Francis begins speaking at about 31:30.

Loving Your Enemies: The 7th Sunday in OT

 

This Sunday’s Readings include some of the best known—and hardest to practice—passages from the Gospel, including Jesus famous command to “turn the other cheek.”  Biblical scholarship can only go so far in elucidating some of Jesus’ challenging commands; beyond that, we need the saints. 

1.  Our Readings start off showing the continuity between Jesus’ teachings and the Old Testament, quoting a section from Leviticus (19:1-2, 17-18):

The LORD said to Moses,
“Speak to the whole Israelite community and tell them:
Be holy, for I, the LORD, your God, am holy.

“You shall not bear hatred for your brother or sister in your heart.
Though you may have to reprove your fellow citizen,
do not incur sin because of him.
Take no revenge and cherish no grudge against any of your people.
You shall love your neighbor as yourself.
I am the LORD.”

The Book of Leviticus is the heart of the Pentateuch from the point of view of literary structure.  It is typically the first book

Church, Temple, Lighthouse: The Fifth Sunday in OT

The Readings for this Sunday remind me of the Basilica of the Annunciation in Nazareth, which I’ve had the privilege of visiting a couple of times in the past few years.  This beautiful church is built on a hillside and is easily visible from much of the modern city of Nazareth.  The architect designed the dome of the basilica to look like a lighthouse, symbolizing the light of Christ going out to all Nazareth and the rest of the Galilee region, in keeping with the theme of last week’s Gospel, “Those walking in darkness have seen a great light.”

The theme of light continues in this Sunday’s Readings, in which Jesus calls the people of God, the Church, to be a kind of lighthouse or beacon calling the whole world to the safe harbor with God.

1. The First Reading Isaiah 58:7-10:

Join Me in Saginaw this Tuesday and Wednesday

 I will be in Saginaw, Michigan, this Tuesday and Wednesday evenings, Feb. 4-5, speaking at 6pm at Holy Family Church.  On Tuesday I'll be giving my talk, "How to Get through the Bible in an Hour!" (complete with stick figures!), and on Wednesday, "The Seven Sacraments in the Gospel of John."

The Joy of Dropping Everything: The 3rd Sunday of OT

The Readings for this Sunday focus in part on the theme of joy, the joy that comes from recognizing Jesus Christ as the light of the world, the ray of sunshine from God who shows us a different way to live, a way that will lead to an eternal friendship with a God who loves us as our Father.  Jesus is the joy and light that first was promised to the people of Israel long ago, but is now available to the whole world, from Sweden to Swaziland.

1.  Our First Reading is Isaiah 8:23-9:3:

Why Was Jesus Baptized? The Feast of the Baptism

This Sunday we celebrate the Feast of the Baptism of the Lord, which will close the liturgical season of Christmas.

But why do we celebrate this event at all?  The primary meaning of baptism appears to be the washing away of sin.  Since Jesus had no sin, why be baptized?  That’s one of the more obvious questions raised by the theme of this feast and by the readings.  At the same time, the readings for this Sunday point us in the direction of an answer. 

1.  The First Reading is Isaiah 42:1-4, 6-7:

Gupta ranks our book "Four Views on the Role of Works" one of the best of 2013

Special thanks to New Testament scholar Nijay Gupta, who offers his list of the best books of 2013. Among them is the book I co-wrote with James D.G. Dunn, Thomas Schreiner, and Robert Wilkin, "Four Views on the Role of Works at the Final Judgment", edited by Alan Stanley (Zondervan, 2013).

Gupta writes:

Best Multi-View Work 

There have been several multi-view books out this year (e.g., inerrancy, historical Adam), but pride of place must go to Four Views on the Role of Works at Final Judgment. I found the conversations between Barber, Dunn, and Schreiner especially rewarding. This would make a very nice companion textbook to any New Testament theology course. 

Last year, Gupta wrote a series of thoughtful posts on the book.

• Part 1: Stanley's introduction 
• Part 2: Wilkin 
• Part 3: Schreiner
• Part 4: Dunn
• Part 5: Barber

I was especially gratified by this comment (from Part 5):

This is a very insightful book – it was especially helpful for me to see how Catholic theology approaches this issue.

I really hope to write a series of blog posts on the responses to my chapter. (I'm still stunned that James D.G. Dunn has written a response to something I have written!) I've been unable to focus on that task since the book was published but hopefully I'll get to it in the new year.

By the way, I should return the favor by mentioning that Gupta has a very important book that deserves serious attention, entitled, Worship that Makes Sense to Paul: A New Approach to the Theology and Ethics of Paul's Cultic Metaphors (Walter de Gruyter, 2010).

Mary, Mother of God, a Common Protestant and Catholic Confession

As our Catholic readers know, this is the Solemnity (Holy Day) of Mary, Mother of God, one of the more significant liturgical celebrations in the Catholic calendar.

The confession of Mary as “Mother of God” presents a stumbling block for some non-Catholic Christians, but curiously it never did for me.

I think it was back in the Fall of 1992 when I was sitting in a course in Ancient Church History at one of the best Calvinist seminaries in America.  Our professor, a devout Dutch Calvinist (like most of us students), was lecturing on the Ecumenical Council of Ephesus AD 431, the council that recognized Mary as “Theotokos,” “Mother of God” (or more literally, “Bearer of God”).  He began to address the question, Can Calvinists confess Mary as “Mother of God”?  He answered in the affirmative, granted that one understood this not as a claim for Mary’s motherhood of divinity itself, but in the sense that Mary was mother of Jesus, who is truly God.  And that, of course, is precisely how the Catholic Church understands the term.

So far from being a cause of division, the common confession of Mary as “Mother of God” should unite all Christians, and distinguish Christian orthodoxy from various confusions of it, such as Arianism (the denial that Jesus was God) or Nestorianism (in which Mary mothers only the human nature of Jesus but not his whole person).

Happy feast day to all!

A brief commentary on the Readings:

Feast of the Holy Family

The Sunday that falls in the Octave of the Solemnity of Christmas is dedicated to celebrating the Holy Family.  The Readings for this Sunday focus on the rights and responsibilities of family members toward each other, and the Gospel focuses on the role of the “most forgotten” member of the Holy Family, St. Joseph, who cared for and protected the Blessed Mother and infant Jesus through the dangerous early years of Jesus’ childhood.

1.  The First Reading is Sirach 3:2-6, 12-14:

God sets a father in honor over his children;
a mother’s authority he confirms over her sons.

Christmas Readings

 

The Christmas Solemnity has distinct readings for four separate masses:  Vigil, Midnight, Dawn, and Day.  There’s such a wealth of material here to meditate on, that not everything can be covered.  In fact, there is almost an entire biblical theology in the sequence of readings of these four masses.  In what follows, I am going to offer just a few brief comments on the more salient points.

Christmas Vigil Mass

1. Reading 1 Is 62:1-5:

 

For Zion’s sake I will not be silent,
for Jerusalem’s sake I will not be quiet,
until her vindication shines forth like the dawn
and her victory like a burning torch.

Pope Francis and Biblical Interpretation

Pope Francis' recent Apostolic Exhortation Evangelii Gaudium is vigorous and beautiful reading, full of provocative statements to awaken us from spiritual slumber.  Unfortunately, it is a long document, and many may not read it through carefully.  I thought it would be helpful to clip out some of the most striking comments the Pope makes on the interpretation of Scripture.  Although he has in mind the priest-homilist, the principles he lays out also apply, mutatis mutandis, to Bible scholars and other teachers of God's word:

146. The first step [of interpretation], after calling upon the Holy Spirit in prayer, is to give our entire attention to the biblical text, which needs to be the basis of our preaching.

Waiting While Nothing is Going Right: 3rd Sunday of Advent

Once when I was a grade school kid, my mother and I camped in Shenandoah National Park for a week in the fall.  One morning we got up to go hiking, but the weather was bad.  It was starting to rain.  I was bummed.  My mom said to go back in the tent and pray that the weather would clear.  So I did go and pray.  But the weather didn’t clear, it only got worse.  The rain got heavier, and the wind began to pick up—slowly and first, but soon so strong that the tent was shaking and starting to leak.  Helpless, I waited in the tent and tried to read and pray while my mom put on a poncho and walked around the campsite, trying to keep the tent upright in what was turning into near-gale force winds.  This dragged on all morning, through lunch, into the afternoon.  I forgot about the hike we were missing and began to wish simply for some calm, so that I wouldn’t be afraid of the tent collapsing at any minute.