Homilists - Franciscan Media at St. Clare Monastery in Cincinnati. Jeanne Hunt, ... Mary Lynne...

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 866-543-6870 • www.FranciscanMedia.orgEditor: Rev. Pat McCloskey, OFM, MA.

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2017-18 Liturgical Year

Exegetes and Homilists (background)

Introduction A subscriber asked for a little background about ourWeekday Homily Helps exegetes and homilists. Thatseemed like a reasonable request.

ExegetesMost of them have written several books in their field(Liturgical Press, Paulist, Franciscan Media, and otherpublishers). Several exegetes have also recorded CDs orDVDs on Scripture topics (Now You Know Media andother companies).

Terrance Callan (PhD, Yale University) is professor emer-itus of Scripture studies at the Athenaeum of Ohio(Cincinnati).

Andrew Davis (PhD, Johns Hopkins University) teachesScripture at the Boston College School of Theologyand Ministry.

Carol Dempsey, OP (PhD, The Catholic University ofAmerica) teaches Scripture at the University ofPortland. Her most recent book is Bible andLiterature (Orbis).

Mary Ann Getty (STD, The Catholic University ofLouvain, Belgium) taught Scripture at CatholicUniversity of America, St. Vincent College, and St.Vincent Seminary (Latrobe, PA). Now retired, shewrites books and articles on Scripture; she alsoconducts workshops and retreats.

Michael Guinan, OFM (PhD, The Catholic University ofAmerica) is professor emeritus of Old Testamentand Semitic languages at the Franciscan School ofTheology (Oceanside, CA) and has taught at OurLady of Angels Seminary in Metro Manila.

Nina Henrichs-Tarasenkova (PhD, Brunel University)teaches at the University of Portland andVancouver Church. She recently published Luke'sChristology of Divine Identity (Bloomsbury).

Eugene Hensell, OSB (PhD, St. Louis University) teachesScripture at St. Meinrad School of Theology, hasserved as its president/rector, and now preachesmany retreats.

Leslie Hoppe, OFM (PhD, Northwestern University) isthe Carroll Stuhlmueller Distinguished Professor ofOld Testament Studies at Catholic TheologicalUnion (Chicago) and general editor of the CatholicBiblical Quarterly.

Robert Karris, OFM (ThD, Harvard Divinity School) is

professor emeritus at St. Bonaventure Universitynear Olean, NY. He preaches most weekends onbehalf of Food for the Poor.

Norman Langenbrunner (MA, MDiv), a priest of theArchdiocese of Cincinnati, has been a pastor for 26years while continuing as a lifelong student ofScripture. He now preaches parish missions.

Barbara Leonhard, OSF (PhD, Graduate TheologicalUnion, Berkeley, CA), a member of the Sisters ofthe Third Order of St. Francis (Oldenburg, IN),preaches retreats and presents workshops onScripture and spirituality.

Edward Owens, OSST (PhD, The Catholic University ofAmerica) teaches at University of the IncarnateWord-Mexican American Catholic College (SanAntonio, TX).

Elaine Park, (STD, Gregorian University), former teacherand academic dean at Mt. Angel Seminary (St.Benedict, OR), is semi-retired, She also teachesScripture part-time, writes, gives talks, and leadsretreats.

Timothy Schehr (PhD, Hebrew Union College,Cincinnati) is a priest of the Archdiocese ofCincinnati and teaches Scripture at the Athenaeumof Ohio in that city.

Homilists The writers have access to the work of the WeekdayHomily Helps exegetes. Many writers hold graduatedegrees in theology or related fields and have writtenbooks and magazine articles—in addition to theirextensive pastoral ministry and family experience.

Jim Auer taught religion for over 30 years and is a veryactive freelance writer. He and his wife have twogrown children and five grandchildren.

Luisa Bayate, OSC was born in the Philippines, has adegree in inland fisheries, and is a nun at St. ClareMonastery in Cincinnati.

Casey Cole, OFM, a student at Catholic TheologicalUnion (Chicago), is creator and author ofBreakinginthehabit.org.

Anna Marie Covely, OSC is a founding member of St.Clare Monastery (Cincinnati) and has served severalterms as abbess.

(continued)

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 800-488-0488 • www.FranciscanMedia.orgEditor: Rev. Pat McCloskey, OFM, M.A.



2017-18 Liturgical Year

Exegetes and Homilists (background)

Tim Cronin, a veteran teacher at St. Xavier HighSchool (Cincinnati), has also been a campus minis- ter there. A part-time DRE for many years, he is married and is the father of four.

Cecilia Felix, former director of the office of worship for the Archdiocese of San Antonio, is a liturgistand musician.

Richard Goodin, OFM is associate director of vocationsfor the Province of St. John the Baptist inCincinnati.

Vickie Griner, OSC, a lawyer and holder of an MBA, is anun at St. Clare Monastery in Cincinnati.

Jeanne Hunt, director of religious education at OurLady of Visitation Parish (Cincinnati), is a colum-nist for the archdiocesan newspaper and anationally recognized author.

Jim Johnston is music director at St. Patrick Parish inYoungstown, Ohio and has taught English litera-ture and religious studies on the college level. Heand his wife have two adult children.

Colin King, OFM is pastor at St. Mary's in Revival andSt. Julie Billiart in Orange Hill. Both are part of theFranciscan missions in Jamaica.

Jo Koch has worked in evangelization, catechesis, andadult faith formation on the parish level and nowworks with the Franciscan Sisters of the Poor. Sheand her husband have three adult children.

Roger Lopez, OFM teaches theology and serves asdirector of community outreach at Roger BaconHigh School in Cincinnati.

Linus Mundy has written widely for the religious press.He was founder and creator of CareNotes fromAbbey Press. He is a recipient of a LifetimeAchievement Award from the Association ofCatholic Publishers. His latest book is SimplyMerton (Franciscan Media).

John Quigley, OFM, a preacher and artist, worked for 22years organizing peace and human rights advoca-cy in Rome and at the United Nations in Geneva.Previous to his international work, John workedfor eight years as copastor at the New Jerusalemcommunity in Cincinnati with Richard Rohr, OFM.

Mary Lynne Rapien was the youth columnist for St.Anthony Messenger for 40 years and is thelongest-serving Weekday Homily Helps writer. Amother, grandmother, and great-grandmother,she is also a licensed clinical counselor.

Leota Roesch has retired from full-time ministry in cat-echesis, initiation, and youth ministry at theparish and diocesan levels. Having returned toSan Antonio, TX, she continues teaching and writ-ing about those ministries, in addition to workingwith undocumented women and children.

Paul Schmidt, a priest of the Diocese of Oakland, hasserved as diocesan director of religious educa-tion, CYO, and priest personnel and has been pas-tor or administrator for three parishes. He is nowretired though still very active.

Steven Thoma, CR, a priest of the Congregation of theResurrection, has served in parish ministry, for-mation work, and high school chaplaincy. Heteaches homiletics and liturgy at St. John’sSeminary in Camarillo, CA.

Jim Van Vurst, OFM has taught psychology on the col-lege level, has been a chaplain at a retirementcenter, served in provincial administration, minis-tered as an associate pastor, and later in life dis-covered a talent for painting.

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 866-543-6870 • www.FranciscanMedia.orgEditor: Rev. Pat McCloskey, OFM, MA



December 4, 2017

Monday [John Damascene]

Theme: The city of God.

Exegesis of the First Reading, Is 2:1–5 (175)Eugene Hensell, OSB

Isaiah describes a future vision of the sacred city ofJerusalem. In days to come, it will be transformed intothe mountain of the Lord’s house. In Is’ Zion theology,this mountain will be understood as the seat of theLord’s enthronement where the Lord will reign as kingover Israel and the whole cosmos. Because God haschosen Zion as God’s holy city, many people will feelcalled to make pilgrimage to the sacred mountain.

An important motive for making pilgrimage to themountain of the Lord’s house is to receive divineinstruction. Out of Zion shall come instruction. Thisinstruction will teach the people the ways of the Lordso they may be able to walk in the Lord’s paths. Whenall the nations accept the sovereignty of the Lord, theywill be able to go to Jerusalem, the city of Zion, to havetheir conflicts settled.

When God is recognized as sovereign over allnations and the one who arbitrates and judges all dis-putes, there will no longer be a need for war. Is thuspaints an idyllic picture of world peace where theinstruments of war are remolded into the instrumentsof productivity. Swords are beat into plowshares andspears into pruning hooks. So powerful is this imagethat a sculpture of it has been erected at the UnitedNations building in New York City. Nevertheless, theexact opposite image is presented by the prophet Jl(4:10). Peace is still tied to days to come.

Exegesis of the Gospel, Mt 8:5–11 (175)Eugene Hensell, OSB

A centurion appeals to Jesus on behalf of his servantwho is paralyzed and suffering great distress. Jesusresponds immediately, “I will come and cure him.”This is surprising because the man is a gentile, a mili-tary officer in charge of 100 soldiers. In Mt’s Gospel,Jesus often shows reluctance in reaching out to gen-tiles, proclaiming that he has come only for the lostsheep of Israel. That understanding is obviouslyundergoing change.

The centurion appears a bit startled that Jesus is sowilling to come to a gentile’s house and cure a gentile.This would render Jesus ritually impure. The centurionis convinced that Jesus can do this cure simply by

speaking the word. He does not want to jeopardizeJesus’ ritual purity. The centurion shows a great respectfor the spoken word’s power that lies at the heart of hismilitary experience. He is convinced that Jesus’ power-ful word will be equally effective.

Now it is Jesus’ turn to be startled. He is surprised atthe depth of the centurion’s faith in Jesus’ healingword. This gentile shows more faith in Jesus thanJesus’ fellow Israelites have. The issue of “little faith”has been an ongoing problem in Mt’s community. It isclear that Jesus’ mission will now include gentiles.Salvation is to be determined by one’s faith response toJesus—and not membership in a certain group.

Homily SuggestionJeanne Hunt

The first reading sparks our interest in the city of God.This wonderful place is Is’ vision of the sacred destina-tion. We wonder: Who gets in? What will it be like?Where is it?

In our age, life is tough. We are surrounded by evil,greed, power, and pain. Deep within us we groan andbeg for a better world. There are times when it allseems too much. No matter the age, we, like our ances-tors, yearn for a better place, a safe harbor of protectionand freedom from distress.

While we want to find this place, we have little ideaof how to find it. Is speaks of a lofty city that looksgood from a distance, but up close we see that it is acity built by human energy, not God’s hands. It is aworld built on what pleases us and provides only a fal-tering security. Self-centered desire will never lead topeace and security—only more dissatisfaction.

Is tells us how the city will finds us. It is planteddeep within as we live in faith. The city becomes anation of strength as the faithful embrace justicegrounded in love for God. The peace and security weseek from living in the strong house or city require thatwe band together, living just and merciful lives, breath-ing the life God gives to us through his Son. May wehumbly learn to trust God in these troubled times. Healone can bring us peace.

For more information about St. John Damascene, visitsaintoftheday.org.

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December 5, 2017

Tuesday of the 1st Week of Advent

Theme: Sign or countersign?


This passage from the prophet Is describes the idealfuture Davidic king. He will emerge from the ancestryof David, whose father was Jesse. This future king willbe empowered by the spirit of the Lord as were thosewho went before him. For Is, kingship is charismatic,and this will be manifested in the king who is to come.There are six manifestations of the spirit listed here. Inthe LXX, this list was expanded to seven and in laterChristian piety these became the seven gifts of theHoly Spirit.

This ideal king will also be steeped in wisdom. Thiswill be revealed in the king’s commitment to justiceand his care especially for the poor and the marginal-ized. The advent of justice will bring peace. Is paints avery famous scene of idealized peace where diverseanimals once considered dangerous come together inpeace with a nursing child in their midst.

Is’ ideal king never emerged as Israel’s history con-tinued to go from bad to worse. The early Christians,however, found in the words of Is a perfect descriptionof Jesus as the Messiah and the Son of God. With Jesusthe Davidic dynasty was reestablished, and Jesus wasthe ideal king empowered by the Holy Spirit—commit-ted to the poor and the marginalized, dedicated toestablishing peace through justice.

Exegesis of the Gospel, Lk 10:21–24 (176)Eugene Hensell, OSB

In this brief Gospel passage, we find Jesus at prayer. Lkallows us to hear what Jesus is saying. A positive toneis set by the fact that Jesus is rejoicing in the HolySpirit. It was in and through this same Holy Spirit thatJesus has been empowered to undertake his missionand ministry. In this prayer Jesus expresses thanksgiv-ing to God for hiding his true identity from the intellec-tual elite and the wise. Instead, these mysteries havebeen revealed to the “childlike.” These are people likethe disciples and other simple folks of faith.

This mystery that has been revealed to the childlikeand kept from the wise and intelligent is the divinemutuality that exists between the Father and the Son.The Father and the Son share a deep divine intimacy soprofound that only the Father really knows the Son

and only the Son really knows the Father. The child-like, however, get a glimpse of this when the Sonchooses to reveal it to them. This revelation allows thechildlike to share in this divine mutuality experiencedby the Father and the Son.

Jesus reminds the disciples (the childlike) just howblessed they are to be able to share in this divine mutu-ality. This is something that the wise and the intelli-gent, prophets and kings, search for their entire livesand never find. It is not something that can be searchedfor and found. It is only available through revelation,and it can only be grasped through faith.


These Advent days are about looking to the coming ofthe kingdom of God. The word Advent means “ad“ (to)and “venire” (come). It becomes English as “to cometo.” The questions we begin with this Advent are:Coming to whom? What is coming? Today’s readingsmay have some answers.

They present a message of hope and a promise ofjustice. We see a vision of peace and harmony, lionsand lambs—not to mention racial harmony and politi-cal harmony in our age. This promise seemed impossi-ble and meant for a distant future.

When will the sacred harmony come? Jesus revealsmore about this promise in the Gospel: “Blessed are theeyes that see what you see.” Jesus is saying that thepromise is fulfilled in him. We are surrounded with thechallenge to see God’s kingdom here and now as welive in Christ. Our task is to create the signs of justice,harmony, and peace in our lives: family, social circle,and workplace. Our presence brings justice and har-mony.

The deeper question is: Am I a sign or a countersignof God’s kingdom? Our Advent calling is to live insuch a way that our living has the potential of being rec-ognized as a sign, even if others do not see it. We livein an Advent expectation that our questions will be an-swered when the Messiah comes in glory. For now, letus live in joyful hope.

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December 6, 2017

Wednesday [Nicholas]

Theme: Advent waiting.

Exegesis of the First Reading, Is 25:6–10a (177)Eugene Hensell, OSB

Today’s first reading is taken from a section of the Bookof Is often referred to as the “Apocalypse of Is.” Thissegment extends from Is 24:1 through 27:12. The lan-guage and tone of these chs fit better into Third Is (chs56-66) than in its current location. This sectiondescribes the end of the current world, which hasbecome corrupt beyond repair, and the advent of a newcreation. The themes of crisis and God’s ultimate victo-ry over the powers of chaos reflect ancient Canaanitemythology. Today’s reading celebrates the victory ofGod over the powers of death.

That victory celebration is portrayed as taking placeon God’s mountain, Mount Zion, the Temple Mount inJerusalem. The victory celebration includes a grandbanquet loaded with rich food and tasty wine. God hasdefeated the ultimate enemy: death. The battle hasbeen long and harsh, but God’s final judgment has pre-vailed.

God has now been enthroned as king over all thepeople. A new age has emerged; God has saved andredeemed the nation. Because of all this, a grand cele-bration is required. Apocalyptic imagery most oftenreflects a time of crisis, giving voice to a hope for thefuture rather than an actual victory in the present. Itexpresses a belief that God has not abandoned God’speople—no matter how bad things seem.

Exegesis of the Gospel, Mt 15:29–37 (177)Eugene Hensell, OSB

Today’s Gospel begins with Mt’s summary statementdescribing the success of Jesus’ healing ministry. Thesestatements are often used when the Gospel writer isgoing to move from one scene to another in the narra-tive. The success is usually portrayed in large numbersof people coming to Jesus, being healed of a variety ofailments, and glorifying God as a manifestation of theirfaith.

The next scene is the story of Jesus feeding 4,000+people, much like a previous story about Jesus feeding5,000+ people. There are slight differences in the sto-ries. One story has Jesus feed 5,000+ people with fiveloaves of bread and two fish. The second story has4,000+ people, using seven loaves and a few fish. Some

commentators think that the first story is about feedingthe Jews while the second story is about feeding thegentiles.

This story of Jesus feeding thousands with verymeager resources is based on the story of God feedingthe Israelites in the wilderness (Ex ch 16). The one whofed the Israelites was God. The one who fed the 4,000was the Son of God. The emphasis is not on the feedingalone, but on the feeding in abundance. The motive forsuch action is Jesus’ compassion for the people. Lateron, Christians will see eucharistic overtones in thisstory.


Today’s readings are teeming with Advent messages.However, for many people, the feast of St. Nicholastakes center stage. As children, we waited in joyful ex-pectation for stockings filled with pre-Christmas treatsfrom this generous saint.

Advent is about teaching us to wait. Everything thathas been important in our lives has involved waiting.We wait to be born, graduate, and get that first real job.We wait to meet our spouse; we wait to die. Now, wewait for Christmas. Is shares his dream of waiting forthe Messiah and the centuries of longing that theJewish people endured. We, too, await that day whenthe Christ will come again to fulfill our Advent dream.

Advent waiting takes patience and intensifies ourjoy. In the Gospel today, the people are filled with won-der and amazement as they witness the lame walk, theblind see, and the mute speak. Their response is to glo-rify God. The prophecy is being fulfilled in their midst.What comes to us as we wait is a rare grace; our joy isenhanced.

Waiting for Christ makes us grow in a deepeningappreciation of who will come. It nurtures within usthe response echoed by Is: This waiting inspires us tokeep looking for the day when he will enter our hearts:Christmas Day and every day.

For more information about St. Nicholas of Myra, visitsaintoftheday.org.

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December 7, 2017

Thursday—Ambrose

Theme: God’s way or my way?


The first reading is once again taken from the so-called“Apocalypse of Is.” The reading presupposes the dev-astating judgment that the wicked must undergo. Thedestruction will be fierce and total. The righteous, onthe other hand, will experience redemption. Today’sreading celebrates that longed-for deliverance. Notice,however, that this hoped-for salvation looks to thefuture for its fulfillment. “On that day they will singthis song in the land of Judah.” That song awaits itssinging.

Judah’s victory song extols the strong city, a refer-ence to Jerusalem, a city characterized by justice. Itkeeps faith and is dedicated to peace—all of this plusthe most important fact that this city trusts in the Lord.Precisely this trust has allowed the people to survive.They fully realize that they cannot save themselves anddo not take credit for all that God has done for them.

The Lord is described as an eternal rock. The loftyand powerful city the Lord has brought down. TheLord has trampled the mighty into dust, using the feetof the poor and the steps of the needy. This kind of lan-guage and these types of images were aimed at givinghope to the poor and defeated. God is the only onewho can turn around the fate of the downtrodden.Therefore, this song is a song of trust that God will savethe faithful people.

Exegesis of the Gospel, Mt 7:21, 24–27 (178)Eugene Hensell, OSB

The focus of today’s Gospel is confronting falseprophets (7:15). These prophets were earlier describedas wolves who come in sheep’s clothing. However, it isnever easy to determine who the false prophets are.Jesus says you will know them by their fruits.Knowing the right words and saying them is neverenough. Jesus says, “Not everyone who says to me,‘Lord, Lord,’ will enter the kingdom of heaven.” Whatmatters is how these words are put into practice.

Jesus exemplifies his teaching by describing twohouses, one built on rock and the other built on sand.Jesus changes the focus here slightly by moving from“saying the right words” to “hearing these words ofmine and acting on them.” His main point is that gen-

uine disciples, as well as authentic Christian prophets,must first hear the words of Jesus, but that is notenough. Most importantly, they must act on them andput them into practice.

Doing that is like building one’s faith foundation onrock that will sustain any and all kinds of stormy at-tacks. On the other hand, hearing the right words andspeaking them without putting them into practice islike building a faith foundation on sand. It looks nice,but it is so fragile that it cannot withstand any form ofrain or flooding. Authentic prophets are always knownby their fruits.


Jesus makes it perfectly clear that, if we do the will ofGod, we will enter heaven. That is simple enough. Sowhat is the problem? It appears we are not very goodat following directions. This advice is very important;we know this because it appears over and over again inthe Scriptures. So why can’t we follow God’s will?Why is it so difficult?

That reason must be that we cannot convince our-selves that it is necessary. We rationalize that our agen-da is God’s agenda. We start out wanting to please Godby doing the right thing. We want to trust God, and weknow that what God has in store for us is far betterthan what we can do for ourselves. We want to believethat when we ask for his help, he will answer us.

But then we get restless. We expect God to answeron our terms. If God doesn’t comply, then we choosean alternate path because that is what we ultimatelywant anyway, and we need that immediate, temporarysatisfaction. This is not what Jesus has in mind intoday’s Gospel. Doing the will of the Father is notalways in line with our will. Following God’s willmeans being open to his direction, being willing towait patiently for his response—and accepting what-ever comes.

Ultimately, following God’s will requires surrender-ing to his guidance with a real poverty of spirit that letsgo of our plan in favor of God’s plan. This is not as easyas it sounds, but the result is eternal.

For more information about St. Ambrose of Milan, visitsaintoftheday.org.

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December 8, 2017

Friday—Immaculate Conception of Mary

Theme: Saying yes.

Exegesis of the First Reading, Gn 3:9–15, 20 (689)Eugene Hensell, OSB

Today’s first reading describes the aftereffects of the sinof Adam and Eve. They have eaten the forbidden fruit,mistakenly thinking that this will make them like God.However, all it made them was naked and afraid.God’s first response to their forbidden act was a ques-tion: Where are you? This profound question hashaunted humankind down to the present age. In fact,Adam and Eve no longer know where they are. Allthey know is that the original harmony they onceenjoyed with one another and all creation has disinte-grated, only to be replaced by fear and trickery.

God punishes the snake, the woman, and the man.They will suffer individually as well as in all futurerelationships. From now on, everything in their liveswill be distorted. Rather than refer to all this as originalsin, a better phrase might be “original distortion.”

Special emphasis seems to be given to the animositythat will prevail between snakes and humans. Snakesgo for the heel while humans stomp on the snake’shead. Later Christian interpreters saw in this dynamica reference to a promised redeemer for fallenhumankind (Gn 3:15). The coming Messiah will be vic-torious over Satan (snake). St. Jerome interpreted theverse to say, “She will strike your head,” understand-ing she as a reference to Mary.

Exegesis of the Gospel, Lk 1:26–38 (689)Eugene Hensell, OSB

The story of the angel Gabriel announcing to Mary thefuture birth of Jesus is intended to parallel the earlierannouncement by this same angel to Zechariah regard-ing the birth of John the Baptist. However, the annun-ciation to Mary has some important differences. She isnot from priestly ancestry as were Zechariah andElizabeth. Mary is from peasant ancestry in a mostlyunknown village called Nazareth. Because Mary is notbarren, she needs no special intervention to enable herto bear a child. She has done absolutely nothing tomerit God’s attention. This intervention is pure graceon the part of God.

The content of the angel Gabriel’s announcement toMary is literally unbelievable. Though a virgin, shewill conceive and bear a Son. His name, Jesus, is

already determined, and it means “Yahweh saves.” Hewill be the Son of the Most High, which means that hewill be God’s Son. He will be connected to the Davidicdynasty that will last forever.

Mary does not pretend to be overjoyed or even tounderstand what the angel Gabriel has told her. Moredetail does not produce better understanding.Eventually, the angel Gabriel addresses all of Mary’sconcerns with his statement, “For nothing will beimpossible for God.” Mary can grasp that affirmation;therefore, she is willing to accept its truth. All she saysis, “May it be done to me according to your word.” Itwill be!


Here we are in Advent, waiting once again for theWord to be made flesh. In the Gospel for this feast ofthe Immaculate Conception, we are reminded that themiracle of Jesus’ birth, Son of God, son of Mary, oc-curred because Mary said: “Behold, I am the handmaidof the Lord. May it be done to me according to yourword.”

This dialogue between Mary and the angel is a beau-tiful testimony to exactly what God asks from each ofus. He wants us to move out of our comfort zone anddo something or become something that we have notplanned on. How many times in our lives have webeen asked like Mary to say yes to an unplanned oruncharted future?

Mary responds with a resounding yes. She is thefirst role model for our response to God’s call in ourlives—no matter if it is a small request to carry in thegroceries or a profound moment of deciding to takethat new job in a new city. Like Mary, we need to actwith courage and believe that, when we leap, God willprovide the net. Mary considered the challenge andthen responded with her yes because she trusted God.We can do no less.

For more information about the feast of the ImmaculateConception, visit saintoftheday.org.

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December 9, 2017

Saturday [Juan Diego Cuauhtlatoatzin]

Theme: Pity.

Exegesis of the First Reading, Is 30:19–21, 23–26(180)

Eugene Hensell, OSB

The vv from the prophet Is look forward to the timewhen God will deliver Jerusalem from her sufferingand defeat. The nation has suffered greatly in the past,largely because she refused to heed the teaching of theprophets. Because the people consistently ignoredGod’s instruction, God turned from them and wouldnot look at them or listen to them (1:15). God simplybound up the divine testimony and went into waitinguntil such a time that Zion would change (8:16).

Now God proclaims, “No longer will your teacherhide himself.” Now God will be heard and seen withthe result that the people will know how to walk in theways of God, to obey his commandments and fulfill hisstatutes. This change of heart on the part of God is notdue to any accumulation of merit on the part of thepeople. It is pure grace on the part of God. The peoplehave not been spared punishment for their rebellion. Itis God’s mercy that has changed their situation fromabandonment to deliverance.

Is paints an idyllic picture of this future deliverance.Crops will flourish, animals will graze, and water willbe in abundance. Light will prevail over darknessbecause it will be the day of the Lord. And on that day,the Lord will personally tend to the people by bindingup their wounds and healing their bruises. It will seemlike a return to paradise.

Exegesis of the Gospel, Mt 9:35—10:1, 5a, 6–8 (180)Eugene Hensell, OSB

Mt describes Jesus’ ministry as that of an itinerantpreacher who walked around to villages and syna-gogues, proclaiming the good news of the kingdom ofheaven and healing those who were suffering fromvarious ailments. The kind of suffering he encounteredin his ministry touched him deeply; in turn, he hadgreat mercy and compassion on those he encountered.No one has been tending to the needs of the people,and they appear like sheep without a shepherd. And asalways seems to be the case, the people in need far out-numbered the people available to care for them.

Jesus does not intend to do this ministry by himself.He gathers disciples around himself and commissions

them to share in his ministry by doing the things hedoes: preaching and healing. At this stage, they are tofocus on the lost sheep of the house of Israel, the Jews.This focus will quickly be expanded to include gentilesand others in need.

The proclamation of the disciples is to focus on thenearness of the kingdom of heaven, which is an alter-native way to live compared to the kingdom of Caesar.The disciples are to heal the sick and cast out demons.And a very important feature of this ministry is thatthey are to do all this without charge or compensation.This will differentiate Jesus’ disciples from others whomade their living from preaching, healing, and exor-cisms.


Today’s Gospel offers a passionate statement fromJesus concerning human suffering: ”Jesus’ heart wasmoved with pity.” Pity is not the best word to describeJesus’ heartfelt emotion. The Greek word comes to usas compassion. It was a deep, sympathetic feelingaroused by the suffering crowd. Jesus knew that thesepeople had been abandoned. They were the lost sheep.Jesus knew it was his call to bring them relief. Jesusand his disciples came to defend human rights.

Most of us would wholeheartedly support the rightto the necessities of life. But still, many are denied thesehuman rights. The poor are not provided for becausethey cannot afford it. Today’s Gospel is a personal chal-lenge. Jesus invites each of us to stand with him incompassion for those who are troubled and aban-doned. We are disciples of Christ; this mandate is notoptional.

We are called to serve others with love. During thisAdvent, let us give thoughtful consideration to theseissues in our time. Health care, immigration rights,housing for the homeless, etc., cannot be ignored. Mayour own “pity” change our hearts this time.

For more information about St. Juan Diego Cuauhtlatoatzin,visit saintoftheday.org.

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December 11, 2017

Monday [Damasus I]

Theme: Friendship and following Jesus.

Exegesis of the First Reading, Is 35:1–10 (181)Dr. Elaine Park

Isaiah proclaims a message of grand renewal thatincludes abundant life in the desert wastelands andwholeness for the blind, deaf, lame, and mute. Writingto Judean exiles in Babylon, he offers a vision of newlife that remains a beacon of hope to all who are fright-ened or feeble of hands and knees. The response toGod’s transforming deeds will be exultation and rejoic-ing, not only by the people, but by creation as well.

Is announces that “your God” is the one renewingcreation and the people themselves. For exiles in a for-eign land, where the gods of Babylon seem to have pre-vailed, hearing that their God will save them assuresthem that they have not been abandoned. In additionto the transformation of land and people, the God ofIsrael will come with vindication, recompense, andransom. Each verb reveals their God to be strongerthan the gods of Babylon.

The exiles’ longed-for salvation means returning totheir own land. The picture that Is draws of their jour-ney homeward is bursting with abundance anddelight. The tradition of the escape from Egypt throughthe desert to the promised land would be well-knownto the exiles. Their new journey will not involve wan-dering and thirsting as of old, but it will instead befilled with pools of water and a holy highway onwhich the people will walk. They will arrive singing attheir home in Zion. The sorrow and mourning of theirexile will be no more, replaced with joy and gladness.

Exegesis of the Gospel, Lk 5:17–26 (181)Dr. Elaine Park

This passage is an account of healing, conflict, and for-giveness. Lk creates the expectation of conflict by thepresence of Pharisees and teachers of the law, not onlyfrom the surrounding villages of Galilee, but even fromJudea and Jerusalem. While the Pharisees seem to havegathered in order to challenge Jesus, he calmly speaksand acts as one who teaches with greater authoritythan that of his opponents, for the power of the Lord iswith him.

In contrast with the Pharisees, another group of menshows faith in Jesus’ power to heal. Undeterred by thecrowds, they lower a paralyzed man through the tiles,

placing him in front of Jesus. Throughout the scene,Jesus knows what is in the hearts and minds of thosearound him. Seeing the faith of the stretcher bearers, hesays to the paralyzed man—not the expected words ofphysical healing—but, “Your sins are forgiven.”

The Pharisees seem ready to pounce on Jesus’words, immediately accusing him in their hearts ofblasphemy because only God can forgive sins. Al-though the Pharisees haven’t spoken their accusationaloud, Jesus knows their thoughts and asks them ques-tions that they cannot answer. Jesus’ questions as wellas his actions show that he has power and authority toforgive and to heal. Without touching the paralyzedman, Jesus heals him by the power of his words alone.Everyone, evidently even the Pharisees, ac-claims thewondrous things (paradoxa) that they have seen.

Homily SuggestionJim Van Vurst, OFM

We are probably all familiar with the hymn “What aFriend We Have in Jesus.” Significantly, he describedhimself as a friend. Did Jesus smile as the paralytic’sfriends struggled to lower him into Jesus’ presence,almost into his lap?

Friendship is truly a remarkable human trait, andwe see examples of that nearly every day on TV newswhere ordinary good people befriend strangers inneed. It’s another reminder that, in our human rela-tionships, we were created as brothers and sisters:God’s own children. We truly need each other.

In prison, the worst punishment other than death issolitary confinement. A notorious criminal was heardto sneer, “If I’m in hell, at least I know I’ll have plentyof company.” But that hardly describes hell, a self-chosen isolation—not only from God but also fromeveryone else. Now, no one of us can say a particularperson is in hell. But forget the fire and brimstone. Thetruest definition of hell is this: a totally isolated exis-tence for all eternity. We know God created us all in thedivine image and likeness—and created us for eachother. In fact, being a good friend is one of the bestqualities we could hope for as we seek to live out Jesus’teachings.

For more information about St. Damasus I, who commis-sioned St. Jerome’s Vulgate, visit saintoftheday.org.

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December 12, 2017

Tuesday—Our Lady of Guadalupe

Theme: Ordinary people, great tasks.

Exegesis of the First Reading, Zec 2:14–17 (690a)Dr. Elaine Park

The prophet Zec wrote after the exiles returned fromBabylon but before the city of Jerusalem and the tem-ple were rebuilt. Today’s reading begins with the LORD

speaking directly to Jerusalem, addressing the city as“daughter Zion.” Telling the city to sing and rejoicemeans that the time of hardship and desolation is at anend. City and temple are about to be rebuilt. The LORD

tells the people to “see” or “behold,” thereby callingthe audience to be attentive to an important announce-ment: God is coming to dwell among them.

The people have long known that they belong toGod, chosen because of the LORD’s love for them (Dt7:7). Now the prophet says that many other nationsshall join themselves to the LORD as well. Those whohad been enemies of Zion will also be God’s peoplebecause they put their faith in Israel’s God.

Inclusion of many nations in the people of Goddoesn’t alter Judah’s privileged relationship with theLORD. For the only time in the Bible, Israel is herereferred to as the “holy land,” probably because theLORD possesses it and dwells there. God’s renewedchoice of Jerusalem would be reassuring to thereturned exiles, giving hope that a rebuilt temple willbe a visible sign that the LORD does indeed dwell intheir midst. The people initially called to sing andrejoice are now commanded to silence in the LORD’spresence, struck with awe at God’s promise.

Exegesis of the Gospel, Lk 1:26–38 (690a)Dr. Elaine Park

The designation “daughter Zion” for Jerusalem haslong been applied symbolically to the virgin Mary. Inher, God’s promises of restoration of city and peopleand the assurance of divine indwelling reach a surpris-ing and inspiring fulfillment. In today’s Gospel, Lkdraws a beautiful portrait of her, giving insight on herrole as daughter Zion.

Addressed by the angel Gabriel as “full of grace,”the virgin is clearly the recipient of God’s graciousness.This title, almost a name given to her by Gabriel,reveals that God has long been showing her favor.Mary’s wonder and confusion that she is to conceive ason through the power of the Holy Spirit does not pre-

vent her from giving a wholehearted yes. She calls her-self God’s handmaid, literally God’s slave, affirmingher total obedience to all that God asks of her.

Mary’s role is intimately linked to that of her son,whose portrait Lk also develops in this scene. He willbe great and will be called Son of the Most High. He isalso Son of David because God will give him thethrone of David his father. Mary’s son thus fulfills thepromise made to David that God will raise up adescendant and make his royal throne firm forever (2Sm 7:13). God’s promise of restoring the people anddwelling with them is accomplished through the com-plete obedience of Mary, daughter Zion, and her son.


How mysterious God’s ways are! The Son of Godbecame flesh within the womb of Mary of Nazareth.We know a fertilized human ovum is barely visible tothe human eye. And yet within that tiny union ofsperm and ovum, a new human being comes into exis-tence, potentially a fully grown person with multipletalents. The Son of God took on that same human cre-ated existence for our sake, ultimately becoming onelike us in all things—except sin. What is more, he evensuffered human death on the cross for our salvation.

Mary, of course, was unaware of all that was hap-pening within her in such a mysterious way. Shehumbly accepted God’s role for her as Jesus’ mother.We must not forget this fact: We may not consider our-selves other than rather ordinary people as humanbeings go. But we likewise dare not limit what God cando in us, with us, for us, and through us.

We are all brothers and sisters of God’s family, andGod works through us in the most mysterious ways.Even though we seem weak instruments, God can dobrain surgery with a butter knife. Juan Diego had noidea that he would be so essential in his role of convey-ing Mary’s message to the bishop. It is worth remem-bering that, in doing God’s will, we may not alwaysknow what we are doing. But neither did St. JuanDiego when he obeyed the Mother of Jesus.

For more information about the feast of Our Lady ofGuadalupe, visit saintoftheday.org.

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December 13, 2017

Wednesday—Lucy

Theme: Becoming good and faithful servants.


From exile in Babylon, the Judeans knew their captors’military might and their gods. Experiencing defeat andexile must have raised questions about the power ofthe LORD God. A prophet in the spirit and style of Iswrote to give these dejected exiles hope and comfort, toanswer their questions about God, and to teach themabout the power and grandeur of the LORD.Throughout this section (40:12–31), the prophet asks

multiple questions that the exiles themselves mighthave asked. He begins, “Who has cupped in his handthe waters of the sea, and marked off the heavens witha span?“ He adds further questions, with the LORD ask-ing at the beginning of today’s reading, “To whom canyou liken me as an equal?“ When the exiles lift up theireyes, they will see the answer!Their God, the Holy One who created everything,

calls each element of creation by name. Having posedquestions about the divine identity, the LORD turns thequestioning around to the exiles. How can they grum-ble that God is disregarding them when the LORD nevergrows weary of caring for them? Repeating the wordsfaint and weary creates a strong link between the LORDand the exiles. The LORD who does not faint or growweary promises to give strength to the fainting, wearyexiles. The final v encourages them to hope in theLORD, who will renew their strength.

Exegesis of the Gospel, Mt 11:28–30 (183)Dr. Elaine Park

The crowd to whom Jesus speaks includes both curiousonlookers and his own disciples. Whatever their rea-son for gathering around Jesus, he extends his invita-tion to all who labor and are burdened. He knows thatfor many of them the law of Moses, which should havebeen a source of life and instruction, had become a bur-den. He will criticize those Pharisees whose interpreta-tion of the law placed heavy burdens on people’sshoulders, but did nothing to lift the weight (23:4). In contrast, Jesus promises to give those who are

burdened rest if they take his yoke upon them. Theterms yoke and rest would have a particular signifi-cance for Jesus’ Jewish audience. The law itself wasconsidered a yoke by the rabbis, not as a burden, but as

a means of providing discipline and direction. Beingyoked to the law means being yoked to God.Jesus’ audience would likely associate the notion of

rest with sabbath rest, a time of refreshment, relief fromdaily labors, and listening to the word of God. Thosewho take Jesus’ light and easy yoke upon themselveswill learn from him. In NT Greek, the verb learnexplains the word disciple. A disciple is a learner; tolearn from Jesus is to become his disciple. Those wholearn that Jesus is meek and humble of heart will alsobecome meek and humble disciples.


Jesus’ words “Come to me, you who labor and areheavily burdened” were spoken to ordinary people,weighed down with innumerable rules and regula-tions. But some would find it strange to hear Jesusdescribe following him as not being burdensome—orthat his yoke was “light.” Many Catholics grew upunder more strict and numerous Church obligations.Keeping them all seemed a very serious matter. Therewere innumerable lists of rules and regulationsregarding penitential acts of fasting and abstinence,and so much more. Many people then could never seem to feel any

inner peace. They felt they must be doing somethingwrong. Many were taught that perfection was alwaysthe goal. Life was centered around sin, and God’s lovedepended on our being perfect. For some, confessionwas a weekly affair, knowing another week wouldbring more sins to confess—“just to make sure.” ThePharisees prided themselves on their perfect obser-vance of the Torah’s 613 rules and regulations. It wasbeyond an ordinary person’s reach. Jesus himself wasaccused many times and called a “lawbreaker.” Jesus’ whole law came down to five simple words:

“Love God and your neighbor.” His words were only areminder that, even in the OT, the most fundamentallaw was love for one another. Notice how “seeking per-fection” always seems about one’s self and “How am Idoing?” Jesus used the expression “good and faithfulservants.” Notice that he did not say “good and perfectservants.”

For more information about St. Lucy of Syracuse, visitsaintoftheday.org.

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December 14, 2017

Thursday [John of the Cross]

Theme: Undeserved suffering.


Isaiah continues to develop a multifaceted portrait ofGod, the Holy One of Israel. As such, God is totally setapart, unique, and worthy of worship, unlike the manygods of Babylon. The Holy One speaks forcefully, usingthe personal “I” repeatedly to announce the divineidentity and saving action. The exiles are greatly inneed of divine assistance. Like the psalmist who says,“I am a worm, hardly human” (Ps 22:6), they appearworthless and wretched, like a worm or maggot.

From their experience of abject lowliness, the LORD

will be their redeemer. The LORD’s identification asredeemer, used here for the first time in Is, appearsover a dozen times in the rest of the book. It conveysfor the exiles that God has a close bond with them, thatof next of kin, a relationship that obliges the redeemerto come to the assistance of kinsmen in need.

Is uses graphic imagery to depict the present direstate of the exiles and the transformation that their re-deemer will accomplish. As the God of Israel, theirredeemer is faithful to the ancient covenant thatformed them into God’s own people. Their God willnot forsake those vainly seeking water with parchedtongues. More than simply slaking their thirst, Godwill transform the desert lands, opening up rivers andfountains, and filling the wastelands with life. Whenthe people see this, they will know that the Holy Oneof Israel has brought about a new creation.


While John the Baptist was in prison, Jesus spoke to thecrowds, saying that John is more than a prophet and isthe messenger preparing his way. In today’s Gospel,Jesus makes a surprising statement, prefacing it with“Amen,” giving it solemnity and importance. Al-though John is the greatest of those born of woman,even the least in the kingdom of heaven is greater thanhe is. Jesus is saying that even the “little ones” whobelieve in him (10:42) are greater than John the Baptist.

Jesus speaks further with ambiguous comments(interpreted in different ways) about the kingdom ofheaven and violence. The first mention of violence mayrefer to John’s imprisonment—and more broadly to the

harsh opposition that Jesus faced. In the second refer-ence, the word may have a very different sense, indi-cating determined action in seizing the kingdom.

Having already identified John as his messengerand the one preparing his way, Jesus further identifieshim as Elijah. John-as-Elijah means that he is the pre-cursor of the one who will inaugurate the new age thatwill manifest God’s definitive power over evil. InJesus’ terminology, the new age is “the kingdom ofheaven.” When Jesus challenges his audience to acceptthe John-as-Elijah title, he is at the same time pushingthem to accept his own identity as the one for whomJohn prepared. Anyone who has open ears and mindsought to hear and believe Jesus’ teaching.


Some historians characterize human history as domi-nated by violence and wars. In the 20th century’s twoworld wars, there were always more deaths amongnoncombatants than among soldiers who were fight-ing. Today’s societies show us a great deal of violenceand terrorism. John the Baptist, a great prophet, andJesus, the very son of God, would never do anythingthat could possibly deserve to bring the suffering theyendured. John called people to repent of their sins;Jesus called for love of one’s neighbor as well as ene-mies. For all their preaching of nonviolence, both mensuffered violent deaths.

Notice that even in fantasies about space explo-ration, the key dynamic human interaction is describedas “Star Wars.” The reasons for violence—whether ona personal or national level—often spring from thehuman emotions of anger, hate, jealousy, envy, andrevenge. One’s skin color or sexual orientation is oftenseen as ample cause for rejection and a completely falsesense of inequality.

It’s not easy, but, as faithful Christians, we mustspeak up when necessary to defend every person’shumanity and human rights.

For more information about St. John of the Cross, visitsaintoftheday.org.

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December 15, 2017

Friday of the 2nd Week of Advent

Theme: Embracing imperfect people—as Jesus did.


Throughout Is, the LORD is repeatedly identified asRedeemer and Holy One of Israel, contributing to theimage of the God who remains faithful to the exiles inBabylon. Having chosen them as his own people, theRedeemer God has ever acted as the closest relative ofIsrael and has given them hope even in exile. In thisshort reading, the LORD tells the people how they are torespond to the One who has been so faithful to them.

The Holy One of Israel begins by telling the peoplethat the teaching they have received is for their owngood, and is a means of leading them on the right path.The Torah, the primary resource of such teaching, ismuch more than a collection of laws and regulations;instead, it is a means of tutoring the people how to live.In fact, the literal meaning of Torah is “instruction.” Ifthey are obedient to God’s instruction, they will pros-per.

Is frequently uses the image of water to emphasizehow the LORD provides what is essential to life, anddoes so with extravagant generosity. God will bestowboth prosperity and vindication that overflows like ariver and waves of the sea. Today’s responsorial psalmadds to this image. The one who delights in the Torahwill be like a tree planted near running water; whatev-er he does prospers. The bounty offered by God goesbeyond the present generation but will include theiroffspring as God promises abundant fruitfulness totheir descendants.


Jesus has just told the crowds, “Whoever has earsought to hear.” Then he speaks of “this generation,”indicating people who refuse to open their ears and lis-ten. Later Jesus will speak of an “evil and unfaithfulgeneration” (12:39–42; 16:4), a generation that has sore-ly tried Jesus’ patience (17:17). To describe the stubbornattitude of this generation, Jesus tells a short parable.

Sometimes Jesus’ stories and images seem to arisefrom the scenes around him. When he saw seeds andweeds, for example, he could use them as an image forthe growth of the kingdom of heaven. Even if the scenepictured in Jesus’ parable of children in the market-

place is not immediately before the crowd, they arevery familiar with such children’s games. One group ofchildren refuses to join in with the other; they will nei-ther dance happily to the flute nor sing a mournfuldirge. They are never satisfied.

“This generation” resembles the dissatisfied chil-dren. They accept neither John’s ascetic lifestyle norJesus’ joyful and inclusive celebrations. Jesus hasalready met controversy arising over the ascetic andcelebratory styles associated with John and himself.Some disciples of the Baptist ask why they and thePharisees fast, but Jesus’ disciples do not. Jesusanswers by saying that wedding guests do not fast ormourn when the bridegroom is present. Jesus is bothbridegroom and (as suggested in the final v) anembodiment of wisdom.


In a national poll several years ago, something like 80%of responders embraced this statement: “I believe inGod.” On the surface, that sounds reassuring. But themajority of those same people also admitted they hard-ly think of God and his commands when making deci-sions. These responses simply indicate that belief inone’s head does not necessarily serve as a guide to life.It points out the truth of the saying “Talk is easy; livingout the talk is difficult.”

We are well aware that living the gospel is notalways easy. And under certain circumstances, it canseem downright impossible. That’s why, while Jesusseems to call everyone to perfection, he chose and wassurrounded by weak and very imperfect disciples.Sinners were attracted to him, and he embraced them,which scandalized the self-righteous religious leaders.For sincere believers, it’s not that they can escape all sinand failure. It seems Jesus chose his disciples from themost ordinary groups of people.

He taught and preached what his followers neededto do: try as best they can to live out the gospel. Whensinners approached Jesus and sought wholeness, Jesusembraced and encouraged them. He knew there are noperfect people. He embraced the imperfections andwoundedness of us all. That’s why so many came tohim to hear his good news.

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December 16, 2017

Saturday of the 2nd Week of Advent

Theme: Separating fake from genuine prophets.

Exegesis of the First Reading, Sir 48:1–4, 9–11(186)

Dr. Elaine Park

“Now I will praise those godly men, our ancestors,each in his own time” (44:1). Thus Sir introduces alengthy poem celebrating Israel’s great ancestors. Hewas a wisdom teacher who found in Israel’s ancestorshistorical examples of holy wisdom. Although some ofthe “godly men” receive only a v or two of praise, Sirwrites lengthy histories for others, including theprophet Elijah, the hero of today’s reading.

The reading has two distinct parts. In the first threevv, Elijah is spoken of in the third person. This briefintroduction is based on Elijah’s ministry as narrated in1 Kgs chs 17–19, where Elijah’s prophecy is character-ized more by miraculous deeds than prophetic speech-es. Both drought and fire are signs that revealed hisGod to be more powerful than the pagan god Baal.

After the opening vv, Sir speaks directly to Elijah,continuing to relate his great deeds. The reading omitssome of the most memorable parts (bringing a deadman back to life and anointing the prophet Elisha as hissuccessor). Sir opens his poem by saying that God gaveabounding glory to these men, each in his own time.Elijah’s glory, however, receives special praise, likelybased on his miraculous departure in a whirlwind offire (2 Kgs 2:11). That account encouraged a belief thatElijah would return to earth before the new age.

Exegesis of the Gospel, Mt 17:9a, 10–13 (186)Dr. Elaine Park

Peter, James, and John come down from the mountainwhere they have just seen Jesus transfigured and con-versing with Moses and Elijah. They ask Jesus neitherabout his own transfigured appearance nor aboutMoses’ presence and role. They ask only about Elijah,who has already been a topic of conversation amongthe crowds. Elijah’s presence on the mountain seems tobe a catalyst for the disciples to ask about his return.There was such expectation of his coming again thatsome Jews even saw Jesus as Elijah.

According to Mal, when God sends Elijah again, hewill prepare the people for the coming day of the LORD(3:23–24). Jesus explains that the people need no longerawait Elijah’s return, for he has already come. Without

naming the Baptist as Elijah, Jesus’ disciples under-stand that he is speaking about him.

From his first entrance in Mt’s Gospel, John is a mes-senger and the one preparing the way in the spirit ofElijah. Even his clothing, his strange diet, and his life inthe desert evoke memories of Elijah. As Elijah facedpersecution from King Ahab, John faced even greateropposition from Herod Antipas. John prepares the wayfor Jesus not only by his preaching, but even more soby the suffering he endured. The rejection and hostilitythat John experienced prepared the way for similartreatment of the Son of Man. He, too, will suffer at thehands of the people.


We know how important John the Baptist was as theprophet who proclaimed that God’s Messiah had final-ly arrived after so many centuries of anticipation. It isinteresting that people kept waiting for Elijah—eventhough the prophet John the Baptist was already intheir midst. Jesus called John the greatest of allprophets. Yes, John had his own following, but hisproclamation was always that the long-awaitedMessiah was finally in their midst.

On many occasions, genuine prophets have comeupon earth—only to be rejected by false prophets.There is actually a set of criteria that should help usidentify the current true prophets from the false ones.It is obvious that a true prophet will speak the truth.False prophets speak falsehoods, though often cleverlydisguised. How can we tell the difference? We need tolisten carefully to what each one proclaims as the truth.Whose truth?

A true prophet will never call for the death of theunborn or the rejection of people based only on skincolor—or a unique cultural background. Genuineprophets speak the “gospel truth” even though theymay not quote Scripture as such. But what everyChristian prophet says must reflect the values thatJesus preached.

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December 18, 2017

Monday of the 3rd Week of Advent

Theme: The just ruler is coming.

Exegesis of the First Reading, Jer 23:5–8 (194)Michael Guinan, OFM

The Fourth Week of Advent disappears this year; thethird week’s readings are filled with the excitementand joy of the coming feast. God can surprise peoplewith life, especially a newborn in situations humanlyimpossible. The whole week reflects this theme.

In the four vv before today's two oracles, Yahwehrebukes the rulers of Judah who have been bad shep-herds (a common image for kings in the ancient NearEast). Yahweh personally will shepherd the flock(Israel) and cancel their banishment.

An oracle of salvation for the “days which are com-ing” follows; Yahweh will appoint/raise up a new king(shepherd) of the line of David, a branch/shoot fromthe stump of Jesse (the father of David, Is 11:1). InChrist’ s day, the term shoot/branch had taken on strongmessianic overtones. This future king will rule the peo-ple wisely and work for justice for all. This king willhave the name “The Lord, our justice.” This is animplicit critique of the then-king of Judah, Zedekiah, apuppet king created by the Babylonians.

In the second oracle (23:1–4), the return of the peoplefrom exile in Babylon and their restoration in the landbecomes a new saving action of Yahweh, to be pro-claimed by future generations. As Christians, we see inthe birth and person of Christ the true righteousshoot/branch of David, the one who delivers us fromslavery to sin and death.

Exegesis of the Gospel, Mt 1:18–25 (194)Michael Guinan, OFM

The Gospel of Mt begins with a genealogy to establishJesus as truly son of Abraham and son of David. Thegenealogy moves directly to the conception and birthof Jesus; he is Son of God through the Holy Spirit andson of David through legal adoption by Joseph.

Mary’s conception places Joseph in a very difficultdilemma (v 19), and his response is guided by an angelin a dream. Like Joseph in Gn chs 40–41, this secondJoseph is a dreamer directed by God. Joseph is to takethe child as his own and give him two names that willbe significant for the rest of the Gospel.

Jesus (Heb, Yeshua’) means “Yahweh saves.” Jesus’mission will be to save his people from their sins (v 21).

This will be recalled at the Last Supper (26:28). Emmanuel (Heb, “immanu-el: with us [is] God”) also

forms an overarching theme in the Gospel. Jesus’ verylast words, “And behold, I am with you always, untilthe end of the age” (28:20), will recall this name. Thename derives from Is 7:14, the first of many “fulfill-ment citations” in this Gospel. In Is, the oracle to KingAhaz refers to the imminent birth of a royal son whowill be a sign of hope. Is refers to a “young woman”but Mt, relying on the later Greek translation, applies itto the virginal conception of Jesus by Mary.

In the child about to be born, God’s desire to save usfrom our sins and to be with us always comes to itsfullest expression in a person, and his presence in wordand deed will guide Christians throughout all of time.

Homily SuggestionRev. Paul J. Schmidt

Kids have a hard time waiting for Christmas. They liketo look under the wrappings of Christmas presents tosee what to expect. This year’s short Advent seasongives us an early sneak peek into what lies ahead.Every day this week tells us that something wonderfulis about to happen.

Jer predicts a wise and just king for Israel after longyears of exile. A new Exodus will lead to a time of sal-vation and security.

The prophet’s promise is fulfilled in a surprisingway. St. Joseph learns in a dream that the virgin be-trothed to him will conceive and bear a son by thepower of the Holy Spirit. That royal son will not onlybe called “the Lord our justice.” He will be Emmanuel,God with us. His kingdom will not be of this world. Hewill be the Son of God.

How did Joseph, the righteous man, respond to this“surprise package”? He did as the angel of the Lordhad commanded him. Joseph is a model for us.

God’s kingdom can come if we, like Joseph, are will-ing to dream dreams and act on them. There can be jus-tice for all, even for the poor and afflicted who have noone to help them, if enough of us hear and heed theword of God, which gives us a vision of doing what isright in the land. It has to start in our hearts and spreadbeyond us. The world is waiting to open this Christ-mas present.

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December 19, 2017

Tuesday of the 3rd Week of Advent

Theme: A different kind of superhero.

Exegesis of the First Reading, Jgs 13:2–7, 24–25a(195)

Michael Guinan, OFM

We remember much about Samson, except his ratherunusual birth in Zorah, a town west of Jerusalem andvery near the ancient border with the Philistines.Manoah’s “wife [who is and remains nameless] wasbarren and had borne no children.” Those familiarwith the biblical story would now rightly expect adivine intervention.

An “angel of the Lord” (later, “a man of God”)appears to her. She and her husband do not recognizehis divine origin until vv 15–20. But he brings goodnews: She will bear a son! She must abstain from wineand strong drink and eat nothing unclean. This behav-ior already indicates that the child will be special insome way. In what way?

Also, the boy will be a Nazirite. (Our translationsays, “consecrated to God”; the Hebrew has “a naziriteof God.”) A nazir (Heb, to consecrate, set aside) is anIsraelite man or woman who took temporary vows ofconsecration to God in accord with the rules of Nm6:1–21. They are to drink no strong drink, let the hairgrow long, and avoid contact with corpses (realm ofdeath).

Unusually, this boy will not dedicate himself for alimited time but will be consecrated (at the commandof the angel) from birth and for life. The mother herenames the child Samson (Heb. Shimshon, connectedwith shemesh, sun).

Exegesis of the Gospel, Lk 1:5–25 (195JMichael Guinan, OFM

The Gospels for the rest of this week are all taken fromch 1 of Lk’s Gospel. In facing panels, as it were, he pre-sents the conceptions and births of John the Baptist(first) and then Jesus (second). In each instance, Lk willshow that Jesus is greater than John the Baptist (3:16).

The annunciation/birth stories follow a typical OTsequence: 1) an angel/messenger of God appears (1:11,36); 2) the recipient of the announcement is troubled(1:12, 29); 3) reassurance is given and the birth isannounced (1:13–17, 30–31); 4) the recipient raises anobjection (1:18, 34), and 5) a sign is given (1:19–20, 36–37). Lk also adds personal touches to this account.

Zechariah and Elizabeth, both of priestly stock, areadvanced in years. They are similar to Abraham/Sarah(Gn 18:1–15), Manoah/wife (Jgs 13:2–25), and El-kanah/Hannah (1 Sm 1:23).

The angel/messenger, Gabriel (“God is my War-rior,” Dn 8:17–26; 9:22), appears to Zechariah in thetemple. Angels are mentioned 25 times in Lk, over halfin the Infancy Narrative. They indicate that behind theunfolding events, God is working out a saving plan.

Gabriel emphasizes that: 1) John will abstain fromintoxicating beverages (Nm 6:3). Like Samson andSamuel, John will be a Nazirite. Later, we are told thathe, in fact, fulfilled this (7:33); and 2) John’s comingwill fulfill the oracle of Mal 3:23–24. Like Elijah, he willbe God’s messenger, bringing reconciliation.


Spiderman, Batman, Superman, and now WonderWoman—superheroes have never been more popular.There are superheroes in the Bible. Samson was theJewish Hercules, a man of great strength who per-formed mighty deeds. John the Baptist was the last ina line of great prophets; he baptized the Messiah.

Biblical superheroes received their birth and theirpowers from God, not from some mysterious naturalforce. Both Samson and John were consecrated to Godfrom their mother’s womb and were called to live aspecial life, drinking no wine or taking any strongdrink. God alone was to be their rock and refuge, theirstronghold for safety.

Our religion tells us that we, too, can be super-heroes. God has chosen us to be born again in thewaters of Baptism by the grace of the Holy Spirit. Wewield the super powers of faith, hope, and charity. Weare called to change the world with truth and justice,forgiveness and peace.

It is so easy to forget what God can accomplish in us.We may hesitate in doubt, as Zechariah did in the faceof God’s impossible plan. That is why it is importantfor us each year to observe the hopeful season ofAdvent, to hear again old tales of superheroes, and torecover our confidence that the Lord can accomplishgreat wonders in us—if only we will let it happen.

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December 20, 2017

Wednesday of the 3rd Week of Advent

Theme: Thy will be done.

Exegesis of the First Reading, Is 7:10–14 (196)Michael Guinan, OFM

In Monday’s Gospel, Mt cited Is 7:14. Today, we getmore of that passage. The powerful Assyrian army isthreatening smaller kingdoms along the Canaanitecoast. The king of the Aramean kingdom of Damascusand the king of Israel unite to fight against Assyria, andthey want Ahaz, the king of Judah, to join them. Ahazrefuses, so the two-king coalition threatens to attackJudah, remove Ahaz, and replace him with someoneagreeable to their plan.

At stake here is the Lord’s promise that there wouldalways be a descendant of David on the throne ofJudah (1 Sm 7:14; Ps 89:20–38). Ahaz’s fear indicates alack of faith in God’s promise. In fact, he enters into avassal treaty with the Assyrians (2 Kgs 16:7–9).

Through the prophet Is, the Lord tells Ahaz to askfor a sign. Feigning piety, Ahaz demurs, but he gets oneanyway: the “young woman shall conceive and bear ason and shall name him Emmanuel.” Who is the youngwoman; who is the son: the wife of Ahaz and his son,Hezekiah? Or the wife of Is? Or someone else?

Given the nature of the threat and Ahaz’s failure offaith, the sign is probably his son; God is indeed withthe line of David. The later Greek translation (theSeptuagint) renders young woman as ”virgin.” Mt con-nects the passage with the Virgin Mary. The text is ofno special importance in the Jewish tradition.

Exegesis of the Gospel, Lk 1:26–38 (196)Michael Guinan, OFM

Six months later, the angel Gabriel is sent from God onanother mission, now not to elderly people but to ayoung virgin maiden in Nazareth, a small town inGalilee. But the message is similar: the wondrous birthof a child in a situation humanly impossible. WithZechariah and Elizabeth, this was the answer toprayer; for Mary, it was a complete surprise.

Addressed as “highly favored/graced” (“full ofgrace”), Mary will conceive and bear a son. Thisannunciation scene, however, is not about Mary; it isabout Jesus and his identity, and it contains two essen-tial parts: 1) He is the Son of David (Messiah, “anoint-ed” king). God’s covenant with David had promisedthat there would be a descendant of David to represent

the rule/kingdom of God (1 Sm 7:14; Ps 89:20–38). Lkhere slightly paraphrases this: 1:32–33/1 Sm 7:9, 13–14,16.

Mary’s questioning response allows Gabriel toexplain God’s role and thus point to the other half ofJesus’ identity: 2) He is the Son of God. “The HolySpirit will come upon you . . . he shall be called holy—Son of God.” If the first part reflects the language ofOT prophets, this second part reflects the language ofearly Christian preaching about Jesus (e.g., Rom 1:3–4).In a real sense, Gabriel is announcing the Christiangospel, and Mary is the first one to hear it. In fact, forLk, Mary is the model of Christian discipleship: Shehears the word of God and keeps it. Later, Jesus willpraise her in almost these same terms (11:27–28).


Last summer’s floods on the Gulf Coast demonstratedthe power of water. When rain comes down and water-ways overflow, water will go where it wants to go, andthere is no stopping it. God’s plan for our salvation islike that water. It will not be stopped.

God’s promise to provide an unending dynasty forthe Chosen People cannot be thwarted. Faithless kingslike Ahaz did not stand in God’s way. And when itcame time for the promise to be fulfilled in a mannerno one expected, human biology and physiology couldnot stand in God’s way. “The Holy Spirit will comeupon you,” said the angel Gabriel to Mary. “You willconceive and bear the Son of God; the Lord God willgive him the throne of his father David; he will ruleover the house of Jacob forever; of his kingdom therewill be no end.”

God’s plan met resistance in Ahab, but not in Mary.“I am the handmaid of the Lord” was her response tothe strange request of the angel. “Let it be done to meaccording to your word.” God was about to remake thewhole of creation. Mary, the New Eve, would cooper-ate.

We are called to continue the work of the new cre-ation. In every age we make the Body of Christ presentin the world. For 2,000 years, Emmanuel has been com-ing. If we imitate Mary and say yes to God, we canflood the world with Christ.

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December 21, 2017

Thursday [Peter Canisius]

Theme: A special visit.

Exegesis of the First Reading, Zep 3:14–18a (197) Michael Guinan, OFM

The liturgy interrupts the accounts of marvelous birthsto develop further the message of yesterday’s readingfrom Is: God is with us! Zep is a short book of onlythree chs, but it reflects the typical form of many pro-phetic books: oracles of judgment and punishment fol-lowed by oracles of hope and joy. The text in 1:14–16inspired the Dies Irae (Day of Wrath) poem.

Addressing daughter Jerusalem/Zion, now purifiedby its punishments, Zep calls upon the city to shout forjoy and sing joyfully! Why? For two reasons. First, Godhas removed the judgment/punishment against Jeru-salem, which had turned away from the Lord and thecovenant, but now the people have served their time.The Lord now defeats their enemies who were theinstruments of divine punishment.

And second, “the King of Israel, Yahweh, is in yourmidst.” For Israel—and the ancient Near East, for thatmatter—the king was the guardian and guarantor oflife, peace, and justice in both the cosmic and socialorders (e.g., Ps 72). “Fear not, for I am with you” runslike a refrain through the OT and the NT. In this con-text, it foreshadows the end of the Babylonian exile; acity and a people, now purified, will soon be made glo-rious by God’s transforming love. (The exact transla-tion of the last v is very uncertain.)

With Yahweh as king, we have nothing to fear. AsChristians, we see the fulfillment of God’s covenantwith David in Jesus. He is now God-in-our-midst.


The pregnant Mary now visits her cousin Elizabeth. Lkhere makes a rich theological point: He brings togetherthe two mothers-to-be so that each might praise God’saction in their lives in very surprising ways. Lk pre-sents Elizabeth’s child as the precursor of Mary’s child.

On hearing Mary’s greeting, Elizabeth’s child leapsin her womb, foreshadowing John’s recognition of hisLord, Jesus. But here the Holy Spirit helps Elizabethinterpret what is happening. Three times, she callsMary blessed.

Lk’s Gospel has a number of Beatitudes (e.g., 11:27–28). Blessings focus on the power of life; curses focus

on the power of death. A blessing is not a prayer toGod asking to receive something but rather an excla-mation that recognizes and sees in a person or situationthe presence and power of life from God.

1) “Blessed among women” is a Semitic way of say-ing Mary is the “most blessed of women.” 2) Mary’schild will be the source of life and salvation for all.Calling him “Lord” represents a real expression offaith, prompted by the infant leaping in her womb. 3)Mary is blessed because she believes that Gabriel’smessage will be fulfilled. Mary is recognized as theprototype of Christian discipleship.


We often make visits to family and friends during theChristmas season. The second joyful mystery of therosary commemorates such a visit—and much more.The prophet Zep gives us a keynote of joy. Exile is over.Fear is banished. “The Lord God is in your midst, amighty savior.”

Cousins Mary and Elizabeth have good news ofimpending births to share, along with their happinessat being able to visit with each other. The unborn childin Elizabeth leaps for joy at the presence of Mary’sunborn child. This is an electric moment. Filled withthe Holy Spirit, Elizabeth declares blessed “the motherof my Lord,” whose faith has enabled the fulfillment ofGod’s plan. Mary bursts into a song of praise, whichwe will read tomorrow. The unborn infants reflect theirjoy and anticipate the future.

The visit of Mary and Elizabeth gives us a clue as tohow we can make our Christmas visits. We can gobeyond the conviviality and let the Christ whom wecarry within us meet the Christ who lives in others.This can happen especially if we are all at ChristmasMass together. But it can also add a spiritual dimensionto our feasting and gift-giving. Let’s all have a Maryand Elizabeth Christmas.

For more information about St. Peter Canisius, visitsaintoftheday.org.

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December 22, 2017

Friday of the 3rd Week of Advent

Theme: How can I keep from singing?

Exegesis of the First Reading, 1 Sm 1:24–28 (198)Michael Guinan, OFM

The theme of marvelous births returns with Sm, thebridge figure between the time of the judges and theestablishment of the monarchy under Saul and thenDavid. Like Abraham with two wives, Sarah andHagar, Elkanah also has two: Hannah (his favorite) andPeninah. Peninah, who had children, would tauntHannah that the Lord had closed her womb. Thisunhappy family comes annually to the shrine at Shilohto worship Yahweh and offer sacrifices.

Hannah weeps profusely, promising that she willdedicate a future son to him as a Nazirite. Eli, thepriest, overhears her and initially thinks she is drunk,but then he learns the real reason for her grief.

After Hannah returns home, Yahweh allows her tobear a son, whom she names Samuel. Today’s readingbegins about three years later. The family arrives ontheir annual visit with what they need for the sacri-fices: a three-year-old bull, an ephah (a dry measure) offlour, and a skin of wine. Hannah presents Samuel toserve with Eli in the shrine. The child had been givenby the Lord. Now he is given to the Lord. Hannahbursts into a song of praise (not included in the read-ing).


Filled with the Holy Spirit, Elizabeth has expressed herfaith; now Mary offers praise and thanks to God in theMagnificat: My soul magnifies the Lord. Mary is notmaking the Lord bigger or greater (magnifies) but isrecognizing the greatness of God manifested in her life.

Mary’s hymn recalls the song of Hannah in 1 Sm2:1–10. Verses 46–50 stress the contrast between God'sgreatness and the lowliness of Mary (literally, his lowlyslave girl!). If future generations will call Mary blessed(as Elizabeth has done), only what God has done canexplain why. The focus remains on God.

A second theme (vv 51–53) highlights the contrastsin God’s salvific actions. Jesus preaches a gospel ofreversals. What we so often take for granted the king-dom of God turns upside down, surprising the mightyand the rich (e.g., 6:20–26).

A third theme appears in vv 54–55: God is faithful

to his promises. Lk had announced this theme in 1:1:“what has been fulfilled among us!” This will continuethrough the Gospel and Acts of the Apostles. God’spromise to Abraham appears in Gn 12:1–3. What Godhas previously done for Israel continues via what Godis doing now in and through Jesus. This prayer contin-ues to show Mary as a model disciple.


Commenting in the television series Civilisation on thedeath scene in an opera, Dr. Kenneth Clark stated thatsome experiences need more than words to expressthem; only music will do. Today we hear the words butnot the music sung by Hannah in the OT and Mary inthe NT. Monks chant Mary’s hymn, the Magnificat, atevery evening prayer. Great composers, such as J.S.Bach, have also set her words to music. Mary’s andHannah’s prayers both praise God for blessingsreceived through the birth of a son. Both women alsoenumerate those blessings as turning the world upsidedown.

Mary and Hannah give the glory first to God. Theyknow that the Lord has worked wonders in them, andthey do not take credit for themselves. Their attitude isa model for our prayer. We usually can’t wait to askGod for what we need; but we should first acknowl-edge the one who gets credit for any good.

The other parts of these prayers are a bit difficult.Can we really praise God for reversing the usual orderof things: lifting up the poor from the dung heap, fill-ing the hungry and sending the rich away empty? Thissounds a bit too revolutionary for Christmas carols.And those are simply the words! What music goes withthem? Some deep reflection on the meaning of thesehymns might get us closer to the true meaning of theseason we are celebrating.

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December 23, 2017

Saturday [John of Kanty]

Theme: God has shown mercy.

Exegesis of the First Reading, Mal 3:1–4, 23–24(199)

Michael Guinan, OFM

The Bk of Mal concludes the prophetic books and is thelast book of the Christian OT. The v immediately pre-ceding this reading (2:17) tells the people that theyhave wearied the Lord by asking “Where is the justGod?” The reading provides an answer.

“The Lord whom you seek will suddenly come tothe temple!” The “day of the Lord,” a recurring motifthroughout the minor prophets, is a day of judgmentand purification for Israel and a day of punishment for“the nations.” Here the Lord will purify the worship ofIsrael (a concern in Mal). While on the one hand, this isa painful process, on the other, it is an expression ofGod’s love and care so that the sacrifice of Judah andJerusalem may once again be pleasing to the Lord.

This description is complicated by two references inv 1: “my messenger/angel” and the “messenger/angelof the covenant.” In Hebrew, “my messenger” is mal’a-ki, origin of the word Mal. Are these two figures orone? And exactly who is it? Only one figure is proba-bly meant here, and his function would seem to beenforcing the covenant(s) of God with Israel.

The final vv are an epilogue identifying this angel/messenger with the prophet Elijah. He had been takenup alive to heaven (2 Kgs 2:11) and had acquired aquasi-angelic status. For the first time, Scripture refersto an expectation of Elijah’s return. It will be well estab-lished by the time of Christ (Mk 9:11/Mt 17:10).

In the Gospels, this is carried further and applied toJohn the Baptist who will go before the Lord to preparehis way (Mt 11:11–13/Mk 6:14–15/Lk 1:17).


Lk contrasts John the Baptist and Jesus via the annun-ciation stories with the angel Gabriel, the prayers ofElizabeth and Mary, and the accounts of the births andnamings.

Elizabeth gives birth to her son, and friends and rel-atives share in her joy, recognizing the great mercy theLord has shown her. (Mary had similarly recognizedGod’s mercy on her, 1:50). Gabriel had told Zechariah,“You will have joy and gladness, and many will rejoice

at his birth” (1:14). This has come to pass. Gabriel hadalso told Zechariah to name the child John, a matter ofsome discussion when that time arrived.

The neighbors presume that the child will be namedZechariah after his father, but Elizabeth is adamant:“No, he will be called John!” John, a very commonname, in Hebrew means, “God has shown mercy/favor,” certainly true for John and his elderly parents.

Because we, the readers/hearers, already knowabout Gabriel’s instructions, this comes as quite a sur-prise because we are not given any insight as to wherethis came from for Elizabeth. After Zechariah writesJohn, he begins to speak and praises God.


When Pope Francis closed the Jubilee Year of Mercy in2016, he stated that the mercy of God never ends. Thenaming of John the Baptist reminds us of this truth.The angel Gabriel specified his name, and both parentsinsisted on it, in spite of the objections of their familyand friends. The name means “God has shown mercy.”

Reading the prophet Mal with a Christian lens, wecan see that mercy foretold. John was the messengersent to prepare the way of the Lord, the new Elijaheagerly awaited in the waning years of what we callOT times. Jesus, the one for whom John prepared theway, will be presented in the temple as an infant andwill return there to teach and to cleanse. He will sacri-fice himself and prepare a new priesthood to continueoffering the same sacrifice.

Soon we will celebrate the birth of the Merciful Onewhom John showed to the people of Israel 2,000 yearsago. We, like John, are called to continue to show thatmercy to the world.

In the words of Pope Francis: “Mercy is the veryfoundation of the Church’s life. . . . The Church’s verycredibility is seen in how she shows merciful and com-passionate love.” May God’s Christmas present ofmercy fill us with joy during these days—and may wegive that gift to each other over and over again.

For more information about St. John of Kanty, visitsaintoftheday.org.

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December 24, 2017

Sunday aft.—Birth of Our Lord [Vigil Mass]

Theme: Awesome!

Exegesis of the First Reading, Is 62:1–5 (13)Dr. Terrance Callan

This reading promises the salvation of Jerusalem andIsrael, a promise that the birth of Jesus begins to fulfill.The prophet says that he will not cease to prophesyuntil Jerusalem is vindicated by the fulfillment of herhope for salvation. As the prophet speaks, salvation isnot yet a reality; he prophesies salvation to sustain Is-rael until the time of salvation arrives.

The prophet first pictures salvation as a light in thedarkness, like dawn at the beginning of day, or a lampthat burns during the night. The glorious light ofJerusalem’s salvation will be visible to all nations. Theprophet also pictures her salvation as making her a glo-rious, royal crown in God’s hand. Consequently,Jerusalem will be given a new name. Now she is called“Forsaken” and “Desolate.” When salvation comes,she will be called “My Delight” (Hebrew Hephzibah)and “Espoused” (Hebrew Beulah).

The name “Espoused” pictures Jerusalem’s salva-tion as her marriage to God. The aspect of marriagethat the prophet emphasizes most is the love of thegroom for the bride. Jerusalem’s salvation will be amatter of God’s delighting in her and rejoicing in herthe way a young man delights and rejoices in his bride.Although the prophet does not mention it, picturingJerusalem’s salvation as marriage to God also portraysit as a very intimate relationship. When God saves Is-rael, the two will be as closely connected as husbandand wife.

Exegesis of the Gospel, Mt 1:1–25 (13)Dr. Terrance Callan

The beginning of the Gospel of Mt puts the birth ofJesus into the context of Israel’s history. Before narrat-ing Jesus’ birth, the evangelist presents Jesus’ genealo-gy, beginning with Abraham. In this way he shows thatJesus’ birth fits into, and is the culmination of, a designextending throughout Israel’s history from Abrahamthrough David to Jesus.

The most striking feature of the genealogy is the ref-erence to several women. The genealogy mainly listsfathers and sons, but it also mentions five mothers:Tamar (mother of Perez and Zerah), Rahab (mother ofBoaz), Ruth (mother of Obed), the wife of Uriah (name-

ly, Bathsheba, mother of Solomon), and Mary (motherof Jesus). All these became mothers in somewhat irreg-ular circumstances, which were nevertheless part ofthe divine plan of salvation. Mt seems to mention thefirst four as precedents for Mary’s virginal conceptionof Jesus.

In Mt’s account of Jesus’ birth, Joseph discovers thatMary, to whom he is betrothed, is pregnant. Naturallyhe assumes that she has committed adultery and de-cides to divorce her. But in a dream an angel tellsJoseph that Mary has conceived through the HolySpirit and that Joseph should proceed with their mar-riage and name Mary’s son Jesus. Mary’s virginal con-ception of Jesus fulfills Is 7:14: “Behold, the virgin shallconceive and bear a son.” When Joseph awakens, hedoes what the angel has told him; he takes Mary intohis home and names her son Jesus.

Homily SuggestionVickie Griner, OSC

The birth of a child brings new life into our world andis one of life’s most joyful and blessed events. I wasblessed to be in the delivery room when my nephewwas born: an awesome miracle and the closest I haveever felt to my sister and our entire family.

Birth begins our life in this world. When we marry aspouse, the marriage gives birth to a couple, blendingand expanding families. And when a child is born to acouple, that birth creates a new family unit within thatlarger family. As that child grows, parents and otherrelatives tell that child stories about the family, such asthe family’s history (genealogy). How well do I knowmy family history? The infancy narrative that beginsMt’s Gospel gives us the family history of Jesus. Do Irecognize any of the names? Do I know the storiesbehind the names?

The intimate moment experienced at the birth ofJesus is shared not only by Mary and Joseph in themanger but also by the shepherds, the animals (cre-ation), and later even the three kings. But this miracleis the “miracle of all miracles” because, as we read inIs, the birth of Jesus forms a new, intimate relationshipbetween God and God’s people. The birth of Jesus isthe birth of Jerusalem’s salvation. He comes not merelyfor the salvation of Jerusalem but for our salvation aswell, for we can each find Jesus in our own family his-tory. Awesome!

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December 26, 2017

Tuesday—Stephen the Deacon

Theme: Going the extra mile in faith.

Exegesis of the First Reading, Acts 6:8–10; 7:54–59(696)

Dr. Terrance Callan

Stephen was one of the seven men chosen to distributefood to the widows of the Jerusalem church (6:1–6); wesee these men as the first deacons. The first three vv oftoday’s reading describe Stephen’s signs and wonders(= miracles) and his disputes with other Jews. He obvi-ously does more than distribute food.

Stephen’s opponents accuse him before the council(6:11—7:1), the Jewish ruling body, and Stephen gives along speech responding to their accusations (7:2–53).The second part of today’s reading narrates what hap-pens after his speech: Stephen is stoned to death.Because the Romans ordinarily reserved capital pun-ishment to themselves, the execution of Stephen wasprobably a somewhat unofficial action, taken outsidethe framework of Roman law.

The execution of Stephen follows a vision in whichStephen sees “the glory of God and Jesus standing atthe right hand of God” and tells the council about hisvision. The implicit claim that God favors Stephen andthat Jesus is closely associated with God seems to bethe last straw that leads to the stoning of Stephen.Stephen’s death parallels that of Jesus in several ways.Just as Jesus commended his spirit to God (Lk 23:46),Stephen says, “Lord Jesus, receive my spirit.” And justas Jesus asked God to forgive those who crucified him(Lk 23:34), Stephen says, “Lord, do not hold this sinagainst them” in 7:60, a v not included in the reading.


This passage is part of the instructions Jesus gives tothe Twelve as he sends them out on mission in Mt’sGospel (10:5–42). He seems to have taken this sectionfrom Mk 13:9–13, which is part of Jesus’ eschatologicaldiscourse. It is used as the Gospel reading for today’sfeast because Stephen’s career fulfills these words ofJesus.

Jesus warns his disciples that they will meet withopposition as they go out in his name and assures themthat they will ultimately be saved. He predicts thatmen will hand his disciples over to courts, scourgethem in synagogues, and lead them before governors

and kings. The word translated courts in the Gospelpassage is the word translated council in Acts 6:12—namely, synedrion; Stephen’s trial fulfills this part ofJesus’ prediction. Jesus tells his disciples that whenthey are handed over, they need not worry about whatthey will say; the Spirit of their Father will speakthrough them. Stephen’s long speech before the coun-cil can be seen as fulfilling this promise of Jesus.Finally, Jesus warns his disciples that members of theirown family will put them to death. It is not said thatmembers of Stephen’s immediate family put him todeath, but he was stoned by fellow Jews, members ofhis extended family.

Jesus promises that those who endure all of this willbe saved. Stephen’s vision immediately before he diesis a sign of his salvation.

Homily SuggestionLuisa Bayate, OSC

Mt says that when the Spirit is with us, we are not toworry about what we are to say. If we hold true to ourfaith, we will escape death (have eternal life). In Acts,we see the Spirit at work in St. Stephen, who goes thatextra mile in faith. He does not worry about what tosay because the Spirit provides the words. He knowsthat he will escape death (have eternal life) and asksthe Lord to receive his spirit. St. Stephen understandsthe fullness of God’s love and pays the ultimate pricefor that love. What can the stoning (martyrdom) of St.Stephen mean to us?

We are not all called to be martyrs like St. Stephen,but we are all called to have faith and live the gospel.Have you ever been bullied, tormented, or persecutedby others (a kind of stoning)? You feel that you cannotbear another moment of hurt. When will it end? Whyis this happening? What can I do?

Standing up for ourselves or for others, especiallywhen defending our faith, can be difficult, especiallywhen everyone else appears to be against us. We are allcalled to allow the Spirit to act on our behalf—to speakin us and through us. As we celebrate the Eucharist, letus continue to be awed by the Good News of Jesus’birth and always be ready to go that extra mile in faithto the table of the Lord.

For more information about St. Stephen the Deacon, visitsaintoftheday.org.

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December 27, 2017

Wednesday—John the Apostle

Theme: Celebrate your senses.

Exegesis of the First Reading, 1 Jn 1:1–4 (697)Dr. Terrance Callan

Assuming that the author of 1 Jn was named Jn (whichthe document itself does not say), the beginning of 1 Jnis a suitable reading for today’s feast. But it is also thefirst in a series of continuous readings from 1 Jn duringthe Christmas season.

Today’s begins by stating what its author and hisassociates (“we”) proclaim to the addressees. They pro-claim it to encourage fellowship with them, presum-ably by accepting the proclamation, and this will makethe author and his associates’ joy complete. The con-tent of their proclamation is stated somewhat oddly;Perhaps the author wants the addressees to ponderwhat he says. What they proclaim is something that“was from the beginning,” that they have heard, seen,and touched. This is similar to how Jn’s Gospel speaksabout the Word that was in the beginning and becameflesh in Jesus (1:1–18); both strongly emphasize thereality of the Incarnation. But instead of proclaimingthe one who was from the beginning, as we mightexpect, 1 Jn proclaims “what was from the beginning.”

What was from the beginning “concerns the Word oflife.” This is the eternal life that was with the Fatherand has been made visible to the author and his asso-ciates. This Word of life seems closely related to theWord made flesh in Jn’s Gospel. Perhaps 1 Jn speaksabout the Word of life because the Word made fleshgives eternal life to those who believe in him.

Exegesis of the Gospel, Jn 20:1a, 2–8 (697)Dr. Terrance Callan

Today’s Gospel reading describes the discovery ofJesus’ empty tomb by Mary Magdalene, Peter, and “thedisciple whom Jesus loved.” It has probably been cho-sen as the Gospel for the feast of St. John on theassumption that he is the beloved disciple. This isentirely possible, but the beloved disciple is nevernamed in the NT; he remains anonymous.

The main significance of this account is to show thatJesus has risen from the dead. Jesus’ resurrection maybe indicated by the presence in the tomb of the burialcloths that are described in some detail; someone whosimply took Jesus’ body would probably not have re-moved the cloths. Mary Magdalene, who did not enter

the tomb and see the cloths, first assumes that Jesus’body has been taken from the tomb. Peter and thebeloved disciple enter the tomb, see the cloths, and donot make this assumption.

Another purpose of the account is to show the be-loved disciple’s superiority to Peter. The beloved disci-ple runs to the tomb faster than Peter. Out of respect,the beloved disciple waits for Peter and lets him enterthe empty tomb first. When the beloved disciple entersthe tomb, he sees and believes, something that is notsaid about Peter. Perhaps the community in which theGospel of Jn was written revered the beloved disciplemore than it did Peter, and the evangelist is showingwhy this is appropriate.

Homily SuggestionAnna Marie Covely, OSC

1 Jn uses sensory words to express the experience ofthe Incarnation; we have heard, seen, looked upon,and touched. In the Gospel, the apostles hear MaryMagdalen’s message; they see the wrappings on theground and the cloth rolled up; then they believe.

The mystery of Christmas invites us to use our sens-es to enter the mystery of Jesus become flesh/man. Inthe 13th century, St. Francis gave us the Christmascrèche to engage our senses in contemplating the won-der of Jesus’ coming. St. Francis helps us fully experi-ence the poverty and wonder of Bethlehem.

During this season, everywhere we look, our eyesare dazzled with lights, our ears with music; our nosesare pulled with both the smell of baking and the lesspleasant smell of straw and mangers. Our senses seemto go into overload as we try to take in all that sur-rounds us. The season invites us to wake our senses tothe immanence of our God and marvel at God’s com-ing among us. The gift of our senses enables us to seeand hear, smell and touch—and yes, even taste God’spresence among us.

We cannot hear, see, or touch Jesus. At each Mass,Jesus is present and allows us to become one with him.Jesus taught us that when we encounter others, espe-cially the poor, we are encountering him. Let us listen,reach out, and see Jesus present among us. Christmasoccurs every day when see Jesus alive in our world.

For more information about St. John the Apostle, visitsaintoftheday.org.

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December 28, 2017

Thursday—Holy Innocents

Theme: Hospitality.

Exegesis of the First Reading, 1 Jn 1:5—2:2 (698)Dr. Terrance Callan

The author of 1 Jn proclaims to the addressees the mes-sage he and his associates (“we”) have heard fromJesus Christ, namely “God is light.” It is unclear whenthey heard this; Jesus is not elsewhere reported to havesaid precisely this. The author proceeds to reject threethings that might be said. The author first says that ifone claims fellowship with God while continuing towalk in darkness, this claim is a lie because God islight. “Walking in darkness” is a metaphor for sin. It ispresumed that initially people walk in darkness. Butthe blood of Jesus cleanses us from sin, enabling us tohave fellowship with God and one another and to walkin the light. One cannot have genuine fellowship withGod without changing one’s behavior.

The second claim the author rejects is the claim to bewithout sin. One who says this deceives himself be-cause he actually is not without sin. Those who claimto have fellowship with God while continuing to walkin darkness probably also claim that they are not walk-ing in darkness, that they are without sin. The authorof 1 Jn views this as wishful thinking, and again hesays that God cleanses us from sin. The third rejectedclaim is a restatement of the second, “We have notsinned.” The author says this claim makes God, whospeaks about human sinfulness, a liar. The author iswriting so the addressees will not sin, but if they do,expiation for sin is available in Jesus.


The Gospel reading for the feast of the Holy Innocentsis the account of their martyrdom. When the magi wereseeking the newborn king of the Jews, they consultedwith King Herod. Herod directed the magi to Beth-lehem and told them to return to him when they foundthe child. But the magi were warned in a dream not todo that, and they heeded the warning ( 2:1–12).

Today’s reading picks up the story at that point. Anangel appears to Joseph in a dream and tells him to fleewith Jesus and Mary to Egypt because Herod will tryto destroy Jesus. Joseph does what the angel says, andthe family remains in Egypt until the death of Herod(in 4 BCE) removes any danger that he will harm Jesus.

The temporary sojourn of Jesus in Egypt was to fulfillHos 11:1: “Out of Egypt I have called my son.” In Hosthis refers to Israel’s exodus from Egypt; Mt under-stands it as a prediction fulfilled by Jesus.

When Herod realizes that the magi are not returningto him, he orders the execution of all the boys inBethlehem two years old and under. Herod has learnedfrom the magi that Jesus may have been born as muchas two years earlier. The massacre fulfills Jer 31:15.That passage refers to Rachel’s mourning the loss ofthe 10 northern tribes of Israel and is followed by apromise that they will be restored. Mt sees the passagefulfilled when Rachel mourns the slaughter of theinnocents.

Homily SuggestionLuisa Bayate, OSC

Refugees are all around us because of wars, oppres-sion, crimes, natural disasters, etc. Refugees need aplace of safety, protection, and an opportunity torebuild or begin anew. What can we give the refugee?Hospitality. When Hurricane Harvey struck Texas,many people became refugees needing immediatehelp. Rescue workers and volunteers came together tobring them to safety, place them in shelters, and helpthem rebuild their lives. Donations of time, money, andresources came from around the world to help those inneed. These are all forms of hospitality. Those whocould not escape the hurricane and flooding (thosewho were left behind) suffered injury or death. Wepray especially for those who were unable to flee andwere left behind.

In Mt’s Gospel, Joseph, Mary, and Jesus becomerefugees, fleeing the persecution of Herod. But what ofthose who were left behind, the innocents who wereunable to escape? Today we remember and pray forthose left behind, the Holy Innocents.

Through an angel, God called the Holy Family toflee to Egypt and await the proper time for Jesus’return. What does God call me to flee from? God latercalled the Holy Family to return to Galilee: “Out ofEgypt I have called my son.” May the Eucharist help usto seek refuge in him and to be a refuge for others intheir time of need.

For more information about the feast of the Holy Innocents,visit saintoftheday.org.

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December 29, 2017

Friday [Thomas Becket]

Theme: Doing small things with great love.


The author continues the discussion of Christian be-havior begun in yesterday’s reading. He says we can besure we know Jesus if we keep Jesus’ commandmentsand comments in light of this on three things that peo-ple say. The first is “I know him”—without keepingJesus’ commandments. Such a person is a liar; he doesnot truly know Jesus. Conversely, the one who keepsJesus’ word does know him. The second thing peoplesay is that they “abide in him.” Such people shouldbehave the way Jesus behaved. The author presumesthat Jesus behaved the same way he commanded hisfollowers to behave.

The author further discusses the commandment ofJesus, though without stating it explicitly. He first saysthat it is not a new commandment, probably meaningthat it is familiar to all who are followers of Jesus. Butthen he says it is a new commandment, perhaps origi-nating with Jesus. By doing this, followers of Jesusexchange the darkness for the light of God.

The third thing people say is that they are “in thelight” though they hate their brother. Such a person isa liar and is actually “still in darkness.” This seems topresuppose that the commandment the author has inmind is the one articulated in the Gospel of Jn to loveone another as Jesus loved his followers (13:34). Thecontrast between light and darkness returns to theimagery with which yesterday’s reading began.

Exegesis of the Gospel, Lk 2:22–35 (202)Dr. Terrance Callan

Today’s Gospel is the first part of an account of whathappens when Jesus’ parents take him to Jerusalem 40days after his birth. They travel to Jerusalem for Mary’spurification to sacrifice “a pair of turtledoves or twoyoung pigeons” (Lv 12:8) and to consecrate Jesus to theLord in accordance with Ex 13:2. Lk strongly empha-sizes the Jewish piety of Mary and Joseph in fulfillingall that is required by the law of the Lord.

While Mary, Joseph, and Jesus are in the temple,they encounter Simeon. Lk also emphasizes Simeon’spiety, including his hope for the fulfillment of God’spromise to save Israel and the presence of the HolySpirit upon him. The Holy Spirit has revealed to him

that he will see the Christ before he dies. When Simeonsees the infant Jesus, he realizes that he is seeing theChrist. He holds Jesus in his arms and addresses a briefprayer to God, saying that God can now dismissSimeon because he has seen God’s salvation as theHoly Spirit revealed that he would. Simeon picturesthis salvation as a light that will reveal God to thenations and be the glory of God’s people, Israel.

Simeon then speaks to Mary, indicating that Jesuswill not easily be accepted as the savior of Israel. Hewill be “a sign that will be contradicted,” accepted bysome and rejected by others, resulting in the rise ofsome and the fall of others. Their reaction to Jesus willreveal the thoughts of their hearts. Rejection of her sonwill be a sword that pierces Mary.

Homily SuggestionVickie Griner, OSC

Joseph and Mary go to Jerusalem to consecrate Jesus,their firstborn, to the Lord. There they meet Simeon, ajust and pious man. Inspired by the Holy Spirit, he rec-ognizes the baby Jesus as the Christ. Simeon knowsthat he has met the salvation of the world, the firstbornof all creation. As recorded in Lk, the “Canticle ofSimeon” is part of the Church’s Night Prayer.

1 Jn tells us that knowing Jesus requires keeping hiscommandments, which consecrate us to the Lord. Weare all called to live the Gospel. We are all called to loveone another. In Lk, the Holy Spirit reveals to Simeonthe baby Jesus as the Christ, and in 1 Jn, the Holy Spiritreveals Christ to us each day by inspiring us to followthe commandments so we can recognize the Christ inothers. One of the most well known saints of our day,St. Teresa of Calcutta, once said, “I see Jesus in everyhuman being.” The Holy Spirit reveals Jesus to us eachday. Jesus is everywhere—if we only look with the eyesof love.

Not all of us are Simeons or Mother Teresas, but weare each called to play our part in God’s plan of salva-tion. St. Teresa of Calcutta also said: “Not all of us cando great things. But we can do small things with greatlove.” May the Holy Spirit help us follow Jesus, andmay the Eucharist today enrich us with his love so wecan recognize Jesus in others.

For more information about St. Thomas Becket, visitsaintoftheday.org.

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December 30, 2017

Saturday—6th Day in the Octave of Christmas

Theme: Sparkle and twinkle.


In the first half of this passage, the author interruptshis message to the addressees in order to explain whyhe is writing to them. To some extent the explanationrepeats elements of the message. The author addresseseach of three groups twice: children, fathers, andyoung men. Perhaps “children” is a name for all theaddressees (2:1), and the other two are older andyounger subdivisions of the whole group. Addressingthese three groups allows the author to express his rea-son for writing more elaborately than if he simply stat-ed it. The author has two related reasons for writing:through Jesus the addressees have been set free fromsin and thus been united with the Father. Implicitly, theauthor writes to encourage the addressees to remainfaithful to their salvation.In the second part of the passage, the author re-

sumes his message by warning the addressees againstthe world. One must make a choice between the Fatherand the world; if one wants the love of the Father, onemust not love the world. This is because what is in theworld is from the world and not from God. Thisincludes “sensual lust, enticement for the eyes, and apretentious life.” In addition, the world is passingaway, but those who do the will of God do not passaway. “The world” is not bad in itself; Jesus is expia-tion for the sins “of the whole world” (2:2). The worldis bad insofar as it is turned away from God and doesnot do God’s will.

Exegesis of the Gospel, Lk 2:36–40 (203)Dr. Terrance Callan

This passage concludes the account begun in yester-day’s Gospel reading. In addition to Simeon, Jesus’parents meet another person in the Jerusalem temple, awoman named Anna. Lk typically pairs an account ofa man with an account of a woman. Another exampleis pairing the announcement of Jesus’ birth to Mary(1:26–38) with the announcement of John the Baptist’sbirth to Zechariah (1:5–20).Anna was 84 years old, having been a widow for

much of that time. As was also true of Simeon, Lkemphasizes Anna’s piety. She is a prophetess and isconstantly in the temple, worshiping “night and day

with fasting and prayer.” Though her exact words arenot reported, she gives thanks to God and speaksabout Jesus to all who are expecting “the redemption ofJerusalem.” Like Simeon, she presumably identifiesJesus as the promised savior of Israel.The account ends by saying once again that during

this visit Jesus’ parents had done everything com-manded by the law of the Lord. They then return toNazareth in Galilee. They had left Nazareth and goneto Bethlehem because the census required it, and Jesushad been born while they were there (2:1–7). Now theyreturn home. The account ends with a summary ofJesus’ subsequent growth. “The child grew andbecame strong” was also said about John the Baptist in1:80. Concerning Jesus, Lk adds that he was “filledwith wisdom; and the favor of God was upon him.”

Homily SuggestionAnna Marie Covely, OSC

We sometimes say, “Her eyes sparkle.” The eyes areoften referred to as the windows of the soul. In herbook Sisters and Prophets, Mary Lou Sleevi refers toAnna, the prophetess, as having “a lifetime of focus . .. all in her eyes” and eyes that have “twinkled as shewrinkled.” For decades she lived, prayed, and longedfor the moment mentioned in today’s Gospel. As Sleevisays, “Anna comes to Her Moment laughing, her facethe free expression of all that’s inside.” In this Christmas season, we have welcomed the

infant God into our world. Do our eyes sparkle afterour Advent longing is fulfilled? Anna shows us how towait and long for the expected wonder. At the crucialmoment, she is no silent bystander but instead boldlytells her story to anyone who will listen. How can wenow keep the Christmas wonder and sparkle to enliv-en our own lives? Prayer has helped to deepen thismystery within us. We must now carry it forth in howwe live. We must proclaim openly what we have wit-nessed and what we believe.In both quiet and exuberant ways, we show forth

the joy of Christ’s presence among us. Our eyes haveseen salvation. Twice the first reading says, “You haveknown him who is from the beginning” (1 Jn 2:13–14).May Anna teach us to live our lives in joyful trust thatthe Messiah is among us. A life of faith and love neverbecomes old. It deepens and grows as the years go by.Let our “eyes twinkle as they wrinkle.”

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