December 8, 2019: Second Sunday of Advent
Catholic Social Teaching: Call to Family, Community and Participation
December 20th is International Human Solidarity Day. How will you promote solidarity to create harmony?
First Reading: Isaiah 11:1-10
Psalm: 72:1-2, 7-8, 12-13, 17
Second Reading: Romans 15:4-9
Gospel: Matthew 3:1-2
Catechism of the Catholic Church
We can therefore hope in the glory of heaven promised by God to those who love him and do his will. In every circumstance, each one of us should hope, with the grace of God, to persevere “to the end” and to obtain the joy of heaven, as God’s eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for “all men to be saved.” She longs to be united with Christ, her Bridegroom, in the glory of heaven:
Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end. (1821) From the Daily Roman Missal, Introduction to the Second Sunday of Advent, Cycle A
Compendium of the Social Doctrine of the Church:
At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel’s behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighbouring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God’s son (cf. Ps 2:7) and is to make God’s dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings’ failure to fulfil these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4). (377)
Psalm 72 and Isaiah 11:2-5
The prototype of the king chosen by Yahweh is David, whose humble origins are a favourite topic of the biblical account (cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16; Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly tradition, the “messianic” tradition. Notwithstanding all the sins and infidelities of David and his successors, this tradition culminates in Jesus Christ, who is par excellence “Yahweh’s anointed” (that is, “the Lord’s consecrated one”, cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3).
The failure of kingship on the historical level does not lead to the disappearance of the ideal of a king who, in fidelity to Yahweh, will govern with wisdom and act in justice. This hope reappears time and again in the Psalms (cf. Ps 2, 18, 20, 21, 72). In the messianic oracles, the figure of a king endowed with the Lord’s Spirit, full of wisdom and capable of rendering justice to the poor, is awaited in eschatological times (cf. Is 11:2-5; Jer 23:5-6). As true shepherd of the people of Israel (cf. Ezek 34:23-24, 37:24), he will bring peace to the nations (cf. Zech 9:9-10). In Wisdom Literature, the king is presented as the one who renders just judgments and abhors iniquity (cf. Prov 16:12), who judges the poor with equity (cf. Prov 29:14) and is a friend to those with a pure heart (cf. Prov 22:11). There is a gradual unfolding of the proclamation of what the Gospels and other New Testament writings see fulfilled in Jesus of Nazareth, the definitive incarnation of what the Old Testament foretold about the figure of the king. (378)
Psalm 72:3, 7
The promise of peace that runs through the entire Old Testament finds its fulfilment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.
On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)
Psalm 72:7 and Isaiah 11:6-9
Peace is the goal of life in society, as is made extraordinarily clear in the messianic vision of peace: when all peoples will go up to the Lord’s house, and he will teach them his ways and they will walk along the ways of peace (cf. Is 2:2-5). A new world of peace that embraces all of nature is the promise of the messianic age (cf. Is 11:6-9), and the Messiah himself is called “Prince of peace” (Is 9:5). Wherever his peace reigns, wherever it is present even in part, no longer will anyone be able to make the people of God fearful (cf. Zeph 3:13). It is then that peace will be lasting, because when the king rules according to God’s justice, righteousness flourishes and peace abounds “till the moon be no more” (Ps 72:7). God longs to give peace to his people: “he will speak of peace to his people, to his saints, to those who turn to him in their hearts” (Ps 85:9). Listening to what God has to say to his people about peace, the Psalmist hears these words: “Steadfast love and faithfulness will meet; righteousness and peace will kiss” (Ps 85:11). (490)
Heir to the hope of the righteous in Israel and first among the disciples of Jesus Christ is Mary, his Mother. By her “fiat” to the plan of God’s love (cf. Lk 1:38), in the name of all humanity, she accepts in history the One sent by the Father, the Saviour of mankind. In her Magnificat she proclaims the advent of the Mystery of Salvation, the coming of the “Messiah of the poor” (cf. Is 11:4; 61:1). The God of the Covenant, whom the Virgin of Nazareth praises in song as her spirit rejoices, is the One who casts down the mighty from their thrones and raises up the lowly, fills the hungry with good things and sends the rich away empty, scatters the proud and shows mercy to those who fear him (cf. Lk 1:50-53).
Looking to the heart of Mary, to the depth of her faith expressed in the words of the Magnificat, Christ’s disciples are called to renew ever more fully in themselves “the awareness that the truth about God who saves, the truth about God who is the source of every gift, cannot be separated from the manifestation of his love of preference for the poor and humble, that love which, celebrated in the Magnificat, is later expressed in the words and works of Jesus”. Mary is totally dependent upon God and completely directed towards him by the impetus of her faith. She is “the most perfect image of freedom and of the liberation of humanity and of the universe”. (59)
Harmony requires people to not all sing the same note, but the note synched to their voice. For everyone to sing the same note would create a din lacking clarity and producing offensive acoustics. Many voices solidify as a cohesive presentation when each member sings their part, expressing their particular gift of voice. A similar paradigm exists in faith. Each believer bestowed with different gifts must harmonize their gifts with the gifts of others. For to hypothesize everyone should accentuate one gift, maintain one focus, strategize one agenda would make faith irrelevant to the reality of living faith in relationship to the world and sustaining the Church. To harmonize, we must invest our energies and time to the matriculation of our gift, while respecting and encouraging others to use their gifts. Not a sprint to do one quick project, but endurance of living each day of our lives sustained by hope found in the Scriptures and shared in the Sacraments. A process not to have our voice heard over others, but the refreshing harmony of collaboration instead of competition. A spiritual welcoming of Christ in each and every person, where the guise of enemies ceases and all may sing praises to the Lord’s name. A process beyond symbolic repentance, actions to look good or sense of entitlement from lineage of heritage or position. For true repentance requires not just hollow words, but actions producing good fruit as evidence of a changed heart. A process enflamed by the Holy Spirit, fueling a desire to do the Lord’s will. To become grains of wheat falling to the ground, in dying to self, making new acclamations of the Lord’s desires, not chaff easily blown by the wind, dispersed to and fro.
Harmony requires we be ourselves, but also mingle with a diversity of people. The ability to have seemingly contradicting personalities and gifts find camaraderie instead of strife. Only through grace, mercy, peace and hope would the proverbial wolves and lambs mingle. A situation of trusting others and trusting ourself. Where calves and lions browse together, not looking over their shoulders. Coming together of symbolic cows and bears as neighbors, sitting together in the same mass, not quibbling over rubrics. No intentions to harm or ruin anyone for they all realize they are standing on holy ground not one’s turf. An understanding of the Divine not superficial but true knowledge of the Lord with the breadth and depth of His sacred refreshment. Making the seas look like small ponds, as justice flourishes with a fullness of peace forever. The Lord asks we only contribute our part of the harmony and live with a spirit of harmony to dispel the wicked and ruthless message of division from the world.
Individual Reflection: Romans 15:4-9
December 8th is the Solemnity of the Immaculate Conception of the Blessed Virgin Mary (Transferred to December 9th this year since December 8th is a Sunday). Conceived without sin, Mary exhibits for us a model of holiness and hope. Reflect on an attribute of Mary that strengthens your faith.
Family Reflection: Isaiah 11:1-10
St Juan Diego’s feast day is December 9th. Familiarize your family with the legacy of St Juan Diego and discuss the hopes and challenges of persistence in doing Divine will and speaking to people in positions of leadership when complacency hinders and stagnates Church.
Prayer: December 12th is the Feast of Our Lady of Guadalupe. Let song be a prayer….
Blogs to Visit:
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
How we do Catholic Social Teaching.
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born November 28, 2019 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.