Posts Tagged 'Canticle 15'

For March 23, 2014: The Annunciation, Year A

The Reading            Isaiah 7:10-14

With the kingdom of Judah caught between powerful enemies, King Ahaz seeks an alliance with Assyria in defiance of the promise from God that Isaiah has given him. In a reading that is familiar from Advent and Christmas, the Lord offers to prove that the Lord’s intentions are good—but Ahaz refuses.

The Response            Canticle 15

King Ahaz was asked to trust God for an outcome that looked uncertain, and he declined to do so. A girl named Mary, offered a miracle that will turn her life upside down, says yes. Canticle 15, which we know as the Magnificat, is the song of praise that Mary then sings, and the continuation of the gospel for the Annunciation.

The Epistle            Hebrews 10:4-10

Sacrifices and burnt offerings in the Old Testament are intended to atone for sins. Chapter 10 of the book of Hebrews explains how they cannot work. It is Jesus coming to do the will of God that sanctifies us—and in so doing, Jesus gives us a model to follow.

The Gospel            Luke 1:26-38

Like the Old Testament reading and the psalm, this gospel passage is familiar from Advent. Mary, in contrast to King Ahaz, is appropriately perplexed by the angel; she seeks to understand why the angel greets her as he does; and when he gives her a sign, she accepts it and declares her obedience to God’s will.

 

Ponderables

The readings for the feast of the Annunciation play on themes of understanding, obedience, and sacrifice. Ahaz, raised to be a king, nevertheless misunderstands what is being offered and why; he chooses to disobey when obedience would be relatively easy, and the consequence is that he unwittingly sacrifices the good of the nation to his own desperate need to feel in control. Jesus, uniquely begotten by God, understands exactly what the divine plan for the world is and how it involves him; he continually chooses to obey, even to the point of death; and the consequence is that he deliberately sacrifices his own life and human need to feel in control in order to do God’s will in saving even the least of us. Mary, for her part, is the product of a culture that expects her to marry when and how it demands and does not encourage her questions; she nevertheless thinks about what the angel means and asks how things work; and the consequence is that, though she cannot fully foresee all that is being asked of her, she agrees to the potential sacrifice of her good name in the community in order to become the Theotokos—the bearer of God.

Mary is quite rightly held up as a model of human obedience to the Lord—and she questions and ponders. So what if questions and doubts are in fact integral to belief in God? And what if it is this kind of reasoned, questioning human obedience that prepares the way of the Lord?

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For Dec. 23, 2012: 4 Advent, Year C

The Reading            Micah 5:2-5a

The eighth-century BC prophet Micah foretold the destruction of Jerusalem for its sins and the sins of its rulers. Like the later prophet Zephaniah in last week’s reading, here Micah offers comfort to the ordinary people and the downtrodden: from little Bethlehem will come a ruler who will gather God’s flock and “be the one of peace.” In Micah’s time this was the righteous king Hezekiah; we now read this as a prophecy of the Messiah.

The Response            Canticle 15, Luke 1:46-55: the Magnificat

The Epistle            Hebrews 10:5-10

On this final Sunday before Christmas, when we might expect more of Paul’s great good joy in the Thessalonians and Philippians, we and the Hebrews instead get a dose of theology: what God wants of us is not ritual sacrifices but right living. The point here is at the core of Christmas: it is Jesus coming to do the will of God that sanctifies us—and it gives us a model to follow.

The Gospel            Luke 1:39-45

 

Further thoughts

Two millennia on, we tend to figure we have a pretty good idea what to expect from this Advent thing: make the cider, wrap the presents, deal with the crowds and the office parties, light the candles, practice the carols… We know the drill, year by year.

Or do we? The year C readings for Advent, summed up in the readings for the fourth Sunday, however, remind us just how unexpected the whole thing is. The King of glory is about to be born—born? God?? This God made man chooses for his birthplace not a center of power like Rome nor an important religious place like Jerusalem but the has-been backwater town of Bethlehem, and not a palace scented with lavender water but a stable that smells of the sweat (and more) of working animals and working people as well. His mother, who by now is hugely and obviously pregnant, is no princess or empress: she is a teenage unwed mother, in a society that frowns mightily on that sort of thing. This God is bound for glory—what God wouldn’t be?—but by way of the most horrible, squalid, shameful death ever. The point of it all is to give hope to those who haven’t had hope.

What’s more, the God about to be born has already made out a Christmas list. Let’s see what’s on it: Piles of gold? No. Yokes of oxen split and burned as a sacrifice? Not even. Clouds of incense to make even the strongest of choirs sneeze? Nice, but optional. No: this God’s Christmas list consists of… me, and you, and the best of our love to be God’s hands and feet and hope-builders.

What kind of God asks for that? Well, I think it takes our whole lives to work out the answer.

For December 11, 2011: 3 Advent, Year B

The Reading            Isaiah 61:1-4, 8-11

Today’s reading from Isaiah addresses the dashed hopes of people who have returned to a shattered Jerusalem, to build their hope. On this Rose Sunday in Advent, we read this passage as a prophecy of the coming of Jesus—but if we took the opening verses also as our commission to be Jesus’ hands and feet, how might that change the world?

 

The Epistle            1 Thessalonians 5:16-24

The first letter that Paul wrote to the church at Thessalonike may be the oldest book of the New Testament. In today’s reading, from the end of the letter, Paul gives terse but well-thought advice on how to be the church in the world.

 

Further thoughts

An urban-farming friend of mine, who lives in the hills overlooking El Cajon, reported with some shock this week that there has been frost on her lettuces. Winter nights now keep getting darker and longer—and colder, even in this Mediterranean climate. But we look forward to the turn of the year, and as we celebrate Rose Sunday this week we look with eagerness to the light of Christmas.

Our readings this Sunday glow with this growing light and hope.

Last week’s reading from Isaiah, chapter 40, lyrically promised comfort and good news to God’s people in exile. Isaiah builds on that dawning of good news with a more specific set of promises as to what God and God’s unnamed messenger will do and for whom. He calls us to work in God’s name for justice in this world—“the year of the Lord’s favor” in Israel meant a jubilee year, in which slaves were to be set free, debts were to be forgiven, and property that had been sold by desperate families was to be restored to them. Imagine that! Imagine the joy of those released from bondage and want, and imagine the joy of helping God bring it about!

Indeed, imagine the lowly, the hungry, the needy, and the meek getting the good things—and you imagine the world that Mary proclaims in Canticle 15 as she accepts the astonishing commission to be the mother of God.

How do we get to this world? Paul offers us advice, at the end of his letter to the Thessalonians, that reads like the terse, hurried, loving advice one gives one’s offspring at the very last moment before parting: Rejoice; pray; be thankful; listen to prophets but don’t be taken in by fakes; be (and do) good. We all need these reminders from time to time. Moreover, as John the Baptizer reminds us, one does not need to be the Messiah in order to act as one sent by God. That’s a promise and a calling for all of us.