ADVENT, CHRISTMAS AND DEI VERBUM
FIRST SUNDAY OF ADVENT
The Sunday Scriptures
The Scriptures of the First Sunday of Advent always demand alertness for the coming of the Lord. Luke’s account of the eschatological discourse is similar to the other Synoptics as the Lord emphasises the apocalyptic drama and the need to be ready for its arrival (Luke 21:25-28.34-36). As always, the background to apocalyptic literature of the Scriptures needs to be kept in mind. It is not so much the expression of the details of the future as an encouragement to the faithful to remain steadfast in times of persecution, confident that they will be vindicated by the Lord. In the midst of the disaster of the destruction of Jerusalem and the Exile, Jeremiah’s vision looks to a new era of a new ruler of the line of David (Jeremiah 33:14-16). It is a reminder that the eyes of faith need to try and see beyond the immediate to what the Lord himself intends and will ultimately accomplish. St. Paul, in the earliest writing of the New Testament, clearly demonstrating the expectation of the imminent Parusia, urges the new Christians to continue their progress in the faith as they await the end (1 Thessalonians 3:12-4:2).
Dei Verbum 1-3
The Prologue of Dei Verbum is a clear statement of God’s revelation in his powerful Word and a declaration of what Revelation is in itself (DV 1-3). The first two words of the text are well-known but the next are probably not. ‘Dei Verbum’ - the Word of God – points to the truth that God’s revelation is above all connected with his Word. The next word ‘audiens’ – listening – is a reminder that the Word has to be received carefully – it does not exist in some kind of vacuum. The following three are equally important – ‘et fidenter proclamans’. The Word of God must be faithfully proclaimed. The quotation from 1 John 1:2-3 sums up this hearing and proclaiming and its content. The next sentences of the Prologue, mentioning the previous Councils of Trent and Vatican I, demonstrate the organic nature of the teaching of the Church, which builds upon what has gone before.
Summary: The Scriptures teach that the Lord is to come in all his glory to restore all things. The response of the faithful – both of the Old and New Covenant – is to be alert for his coming and to recognise this truth in the different ways he comes every day. Dei Verbum from the beginning proclaims God’s revelation in his Word and urges a full alert response from the Church.
Points for discussion/reflection
1. How can we be more alert to the coming of the Lord as he encourages us in the Gospel?
2. How can we encourage each other to listen more attentively to the Scriptures at Mass?
3. In what ways can we faithfully proclaim the Scriptures?
SECOND SUNDAY OF ADVENT
The Sunday Scriptures
Luke – traditionally understood as the historian among the Evangelists - is very concerned to place his Gospel in its wider context – that of the Roman Empire and the ‘political’ and ‘religious’ background of the Holy Land. It is upon this scene that the ministry of John the Baptist breaks open with the quotation from Isaiah. This is therefore proclaimed as a renewed return from Exile in Babylon (Luke 3:1-6). The vision of Baruch, the scribe of Jeremiah – composed towards the end of the Sixth Century B.C. but with later additions - is of Jerusalem no longer destroyed and broken but once again the magnetic force for all (Baruch 5:1-9). St. Paul, in prison, prays for the increase of the faith of the Philippians as they prepare for the Day of the Lord (Philippians 1:3-6. 8-11).
Dei Verbum Chapter 1
This chapter summarizes the content of Divine Revelation. There is no ambiguity about this – it is Christ who is the mediator and sum total (DV 2). The Old Testament is seen to be a preparation for the Gospel (DV 3). The definition of faith from Vatican I is repeated – ‘the full submission of intellect and will to God who reveals’ (DV 5). Chapter 2 summarizes the way in which Revelation is transmitted. It is by the preaching of the Apostles, expressed in the written Scriptures, and their successors, the Bishops. The Tradition that comes from the Apostles ‘makes progress in the Church with the help of the Holy Spirit’ (DV 8) and this – Tradition and Scripture - flow from the same well-spring. This is because there is one source of Revelation, the Word of God (DV 9).
Summary: Of the eight references to the Scriptures in Dei Verbum 2, one is from Baruch, the prophet proclaimed this Sunday, about God’s wisdom moving among his people. This wisdom, heard in the voice of the prophets, is continued in the preaching of John the Baptist and the same voice, with the help of the Holy Spirit, resounds in the Church throughout the generations. The Scriptures come alive and are activated, through the teaching and the preaching of the Church.
Points for discussion/reflection
1. In what ways can we make our parish more a magnetic force for all people as in the vision of Baruch?
2. How can we as a Parish community prepare the way for the Lord?
3. What are we doing to ensure the faith is handed on according to the tradition of the Church?
THIRD SUNDAY OF ADVENT (GAUDETE)
The Sunday Scriptures
Luke’s account of the preaching of John – the fullest of the Synoptics - spells out the justice with which each group must prepare, not so much for his baptism, but for the Messiah who is to come. He demands a tangible change in life-style (Luke 3:10-18). Zephaniah, from the sixth century B.C. but with later additions, looks towards the renewal of Jerusalem after the degradation of the Exile. This will be marked by the joy of the Lord as well as of the people. It gives a remarkable insight into the understanding of God’s movement among his people (Zephaniah 3:14-18). St. Paul gives practical advice. From the traditional background to the Letter of his own imprisonment, he urges the faithful to be full of joy, tolerance, calmness and prayer (Philippians 4:4-7).
Dei Verbum Chapter 3 (11)
For the first time in any Council of the Church, Chapter 3 of Dei Verbum presents three hermeneutical rules (rules of interpretation) for the overall interpretation of the Scriptures. The first of these is to acknowledge that the Scriptures are written under the inspiration of the Holy Spirit. This means that the Church accepts as ‘sacred and canonical’ all the Books of the Old and New Testament. This, of course, although they are not listed in Dei Verbum, includes the Deutero-Canonical books of the Old Testament that were not accepted in the Hebrew Canon. The paragraph then makes a crucial statement that the truth that the Scriptures teach ‘faithfully and without error’ is that ‘which God for the sake of our salvation wished to see confided to the Sacred Scriptures.’ (DV 11). This releases us from any aspects of biblical fundamentalism. The main question about any part of the Scriptures to be asked is thus not ‘Is this true in every sense - scientific, historical or geographical etc.?’, but ‘What truth do these verses teach us for our salvation?’
Summary: Today’s reading from Zephaniah reminds us that the Scriptures teach us the truth of God’s nature but in a way that reveals the understanding of God in every generation. God is perceived by the prophet to be a victorious warrior, dancing among his people – giving him anthropomorphic (human) qualities. Dei Verbum Chapter 3 reminds us that such verses are not literal expressions of what God is like. The truth is deeper. It is precisely that God is with his people and saves them. John the Baptist in his preaching helps us all prepare throughout the generations for the salvation given by the Messiah.
Points for discussion/reflection
1. Discuss the passage from Zephaniah and see if this enhances your understanding of what God is like.
2. How can we make tangible changes to our life style as St. John the Baptist urges?
3. How can we more effectively promote the understanding of the real truth of the Scriptures as that ‘for our salvation’?
FOURTH SUNDAY OF ADVENT
The Sunday Scriptures
The account of the Visitation, unique to Luke, illustrates Mary as the first Christian. She receives the Word in the Annunciation but then ‘as quickly as she could’ acts on it by visiting her aged cousin. The recognition by John the Baptist in the womb precedes that of Elizabeth who in turn is filled with the Holy Spirit so that she can hail the mother and the Son (Luke 1:39-44). The Lucan emphases on the role of women and the guidance of the Holy Spirit come to the foreground. Micah, one of the early prophets, from the Eighth Century B.C., bemoans the lack of justice and peace in the Judah. But today’s extract, which could be a later addition, looks to the day of the descendent of David of Bethlehem who will overshadow the fickle current occupants of the throne (Micah 5:1-4). The real body of the Lord, who will subsume all the other sacrifices in his suffering, is prepared by God. He is the model of the one who is perfectly ready to do God’s will (Hebrews 10:5-10).
Dei Verbum Chapter 3 (12)
The second rule that Chapter 3 of Dei Verbum gives for the interpretation of Scriptures is a clear acknowledgement that the texts are composed by real human authors. This has a consequence for all who wish to understand the Scriptures. ‘Seeing that, in Sacred Scripture, God speaks through men in human fashion, it follows that the interpreter of Sacred Scriptures, if he is to ascertain what God has wished to communicate to us, should carefully search out the meaning which the sacred writers really had in mind.’ (12) The interpreter must therefore examine the literary genre of any passage and the background cultural and historical perceptions as well as the characteristics of speech and language behind the texts. This is usually called Sitz-in-Leben (setting in life) by biblical scholars. The Scriptures did not drop out of the sky but have a clear and complicated process of formation over centuries.
Summary: Dei Verbum 12 reminds us of the importance of acknowledging the elements of human composition of the text. Thus the text of Micah that we have today grew out of a society led by weak and pathetic rulers. The prophet has the insight to look forward to a descendent of King David from Bethlehem who will surpass in every way the ruler of old. Micah is the witness to a hope that developed and grew over the following centuries so that by the time of Jesus the expectation of the Messiah was, as it were, at boiling point. All this hope then bursts into life in the scene of the Visitation.
Points for discussion/reflection
1. In what ways do we express Mary to be a role-model for the Parish community?
2. How can we recognize more clearly the presence of God in each other?
3. What are we doing to try to ensure opportunities for Scripture study in the parish?
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CHRISTMAS MASS ‘IN NOCTU’ (either Midnight or earlier)
The Scriptures
Luke carefully places the birth of Jesus in its wider historical and political background. He is born in real time, part of the Roman Empire. But Luke also emphasises the centrality of the poor, represented by the shepherds. It is not the high and mighty of the Empire but the dregs of society who receive the first annunciation of the birth from the angels. Their message resounds throughout the Church not just tonight but in the opening words of the Gloria at Sunday Mass (Luke 2:1-14). The ‘messianic oracle’ of Isaiah would seem to have been originally addressed to those returning from the yoke of exile and inserted into the earlier texts of First Isaiah (Isaiah 1-39). The throne names given to the child looks forward to a ruler who is far greater than the human descendents of David (Isaiah 9:2-7). The Letter to Titus illustrates the faith of the Christian – that we live in a world graced by God, as we await the Parusia (Titus 2:11-14).
CHRISTMAS MASS AT DAWN
The Scriptures
The shepherds – the representatives of the poor - are the first messengers of the birth. Their wild and natural openness contrasts with the calm reflection of Mary (Luke 2:15-20). The Lord proclaims to all the riches that are returning to the people of Jerusalem after the Exile. Jerusalem is restored (Isaiah 62:11-12). The Letter to Titus proclaims God and Jesus as Saviour and baptism as the means to justification (Titus 3:4-7).
CHRISTMAS MASS DURING THE DAY
The Scriptures
The great Prologue of John is proclaimed as a renewal of Creation. The text begins as does the Book of Genesis – ‘In the beginning’ and opens up to the Word ever present, the light, becoming flesh, witnessed by John (John 1:1-18). The hymn of Second Isaiah sings of the return of the Lord to Zion after the Exile. After war and slavery, the Lord is proclaimed as the one who brings good news, peace, happiness and salvation. The consequence is joy (Isaiah 52:7-10). The magnificent exordium of the Letter to the Hebrews swiftly sums up the past revelation of God and moves to the clear presentation of the Son of God, the definitive word of God who is higher than the angels (Hebrews 1:1-6).
Dei Verbum Chapter 3 (12)
The third rule that Dei Verbum gives for the interpretation of Scripture is that attention must be given to the content and unity of the whole of Scripture along with the Tradition of the entire Church and the analogy of faith. (DV 12) This is a call to all of us, and particularly to biblical scholars, to remain firmly within the Church’s tradition built upon the Scriptures. ‘For, of course, all that has been said about the manner of interpreting the Scripture is ultimately subject to the judgement of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God.’ (DV 12)
Summary: From the nineteenth century onwards some elements of Scripture scholarship began calling into question the whole historical basis of the Infancy Narratives. But the consistent faith and proclamation of the Church at Christmas is precisely that the whole of the Scriptures and Tradition of the Church centre on the Creator and Saviour, revealed fully in the Word made flesh, incarnate in the womb of the Blessed Virgin Mary and born at Bethlehem, adored by the poor shepherds.