Servant of the Word II Supplement

Wednesday, November 10, 2021

"St. Ambrose Polyptych" (detail)

by Bartolomeo Vivarini, 1477

Readings for Tuesday of the Second Week in Advent [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Isaiah 40:1-11

Comfort, give comfort to my people,

says your God.

Speak tenderly to Jerusalem, and proclaim to her

that her service is at an end,

her guilt is expiated;

Indeed, she has received from the hand of the LORD

double for all her sins.

A voice cries out:

In the desert prepare the way of the LORD!

Make straight in the wasteland a highway for our God!

Every valley shall be filled in,

every mountain and hill shall be made low;

The rugged land shall be made a plain,

the rough country, a broad valley.

Then the glory of the LORD shall be revealed,

and all people shall see it together;

for the mouth of the LORD has spoken.

A voice says, “Cry out!”

I answer, “What shall I cry out?”

“All flesh is grass,

and all their glory like the flower of the field.

The grass withers, the flower wilts,

when the breath of the LORD blows upon it.

So then, the people is the grass.

Though the grass withers and the flower wilts,

the word of our God stands forever.”

Go up onto a high mountain,

Zion, herald of glad tidings;

Cry out at the top of your voice,

Jerusalem, herald of good news!

Fear not to cry out

and say to the cities of

Judah

Here is your God!

Here comes with power

the Lord GOD,

who rules by his strong arm;

Here is his reward with him,

his recompense before him.

Like a shepherd he feeds his flock;

in his arms he gathers the lambs,

Carrying them in his bosom,

and leading the ewes with care.

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Commentary on Is 40:1-11

The Prophet Isaiah describes two prophetic events with his oracle in this section. Most familiar to us is the description of John the Baptist since this passage is quoted in Matthew 3:3. It is also a description of the exiles returning from Babylon to Jerusalem.

This description is followed by a vision of the messianic kingdom to come and the rule of God who creates all things and has authority over all things. The coming of the Kingdom of God will be the cry of the messiah, who will announce its coming to all peoples.

The selection concludes with the analogy between the benevolent leadership of the messiah to come with that of the good shepherd who feeds and guides his flock.

CCC: Is 40:1-3 719; Is 40:6 990; Is 40:11 754

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Responsorial Psalm: Psalm 96:1-2, 3 and 10ac, 11-12, 13

R. (see Isaiah 40:10ab) The Lord our God comes with power.

Sing to the LORD a new song;

sing to the LORD, all you lands.

Sing to the LORD; bless his name;

announce his salvation, day after day.

R. The Lord our God comes with power.

Tell his glory among the nations;

among all peoples, his wondrous deeds.

Say among the nations: The LORD is king;

he governs the peoples with equity.

R. The Lord our God comes with power.

Let the heavens be glad and the earth rejoice;

let the sea and what fills it resound;

let the plains be joyful and all that is in them!

Then let all the trees of the forest rejoice.

R. The Lord our God comes with power.

They shall exult before the LORD, for he comes;

for he comes to rule the earth.

He shall rule the world with justice

and the peoples with his constancy.

R. The Lord our God comes with power.

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Commentary on Ps 96:1-2, 3 and 10ac, 11-12, 13

Psalm 96 is a hymn of praise. These strophes direct us back to the glorious rule of the messiah to come. Looking forward, the singer rejoices in the rule of justice, mercy, and peace. The reason for this exhortation is that God will come to rule the earth with his justice. In this passage we see the forerunner of the understanding of the New Jerusalem – the Heavenly Kingdom.

CCC: Ps 96:2 2143

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Gospel: Matthew 18:12-14

Jesus said to his disciples:

“What is your opinion?

If a man has a hundred sheep and one of them goes astray,

will he not leave the ninety-nine in the hills

and go in search of the stray?

And if he finds it, amen, I say to you, he rejoices more over it

than over the ninety-nine that did not stray.

In just the same way, it is not the will of your heavenly Father

that one of these little ones be lost.”

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Commentary on Mt 18:12-14

This passage from the Gospel of St. Matthew is part of a larger discourse about how to correct those who have gone astray, but are still within the Christian community. In this short passage the image of the Good Shepherd is used to demonstrate the Father’s love for all those given to his son: “it is not the will of your heavenly Father that one of these little ones be lost.”

"All of this reminds us that one of the major purposes of this 'Sermon on the Church' is to instill in the disciples a sense of their responsibilities as future shepherds of the Church. As they see Jesus teach and act now, so must they teach and act later, for the simple reason that they and Jesus have one and the same Father." [4]

CCC: Mt 18:14 605, 2822

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Reflection:

The Gospel authors record that Jesus was fond of using analogy as a teaching tool. He gave the people a principle they could relate to their personal lives. That is why he often speaks of shepherds, as he does today. In other places there are frequent references to agriculture, sowing and reaping and the process of separating the grain from the chaff. The attitudes of the people he addressed were shaped by the importance of these events. They meant survival or starvation in many instances.

These stories and analogies have different impacts on peoples around the world. In many developing countries, the agrarian values strike a deeper chord than in the urban centers of the developed world. Many children in the US have never been to a working farm, let alone worked on one. To individuals who are products of a modern world, the story of the lost sheep may not be as impactful as it was to the original audience.

We believe, given the attitudes about material goods many have in this country, that it may seem that the shepherd of the lost sheep overreacted to the finding of the one. It goes to a sense of value. When the system of secular morality celebrates only self, when there is no effort to teach responsibility for the well-being of others, what relevance does the story of the shepherd and the lost sheep have? It is actually countercultural.

We use this observation to highlight the importance of passing on our faith in the New Evangelization. When we think about this effort we are reminded of emperor penguins. To survive in the harsh Antarctic climate they have developed a social behavior. When conditions become especially harsh and temperatures plunge, they gather closely together in a large circle. Those at the interior of the circle are completely protected and are warmed by all their fellow penguins. Those at the outer edges are chilled and move inward gently working their way to the center. As they move in others move out in rotation.

We use this image as an analogy to the Church. We can see that those most in need of the warmth of the Gospel message are those out on the fringes. Those already strengthened by the flame of faith move outward passing on that warmth, encouraging those on the fringes to come closer to the warmth.

The bottom line is that we must be diligent in passing on what we have been given, because increasingly most of those we encounter don’t care about the lost sheep, even though they themselves may be lost.

Pax

[1] The picture is “The Vigil of the Shepherds (detail)” by Benozzo Gozzoli, 1459-60.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Monday of the Second Week of Advent C II

(Optional Memorial for Saint Nicholas, Bishop)

Proper readings for the Memorial of St. Nicholas

Biographical information about St. Nicholas

“Healing of the Lame Man” (detail)
by Raffaello Sanzio, 1515-16

Readings for Monday of the Second Week of Advent [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary: [3]

Reading 1: Isaiah 35:1-10

The desert and the parched land will exult;
the steppe will rejoice and bloom.
They will bloom with abundant flowers,
and rejoice with joyful song.
The glory of Lebanon will be given to them,
the splendor of Carmel and Sharon;
They will see the glory of the Lord,
the splendor of our God.
Strengthen the hands that are feeble,
make firm the knees that are weak,
Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
With divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
Then will the lame leap like a stag,
then the tongue of the mute will sing.

Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water;
The abode where jackals lurk
will be a marsh for the reed and papyrus.
A highway will be there,
called the holy way;
No one unclean may pass over it,
nor fools go astray on it.
No lion will be there,
nor beast of prey go up to be met upon it.
It is for those with a journey to make,
and on it the redeemed will walk.
Those whom the Lord has ransomed will return
and enter Zion singing,
crowned with everlasting joy;
They will meet with joy and gladness,
sorrow and mourning will flee.

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Commentary on Is 35:1-10

This selection is a prophetic vision of the restoration of Israel following the Babylonian exile. It is also seen by the Hebrew people as a vision of the land redeemed by the coming Messiah. Those who are most afflicted, the blind, the deaf, the lame, and the mute, will be the first to experience the saving grace of God. Christians see it as the prophecy fulfilled by Jesus.

"v. 5. eyes of the blind be opened: The most unfortunate among the exiled will be among the first to share these blessings (see Matthew 11:5 for a sign that the Messianic age has arrived). v. 8. The "way" is holy because it leads to Zion, the holy city. v. 9. The "redeemed" are those who are being brought out of exile. They have been ransomed from bondage as had their forefathers at the time of the Exodus. The NT (John 6:48-51; 1 Corinthians 10:1-4; Hebrews 12:18-24) understands the coming of Christ in terms of a new and definitive Exodus. Note that the Exodus from Egypt is a type both for the return from Exile (OT) and for salvation through Christ (NT)."[4]

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Responsorial Psalm: Psalm 85:9ab and 10, 11-12, 13-14

R. (Isaiah 35:4f) Our God will come to save us!

I will hear what God proclaims;
the Lord –for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Our God will come to save us!

Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Our God will come to save us!

The Lord himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and salvation, along the way of his steps.
R. Our God will come to save us!

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Commentary on Ps 85:9ab and 10, 11-12, 13-14

Psalm 85 is a communal lament that focuses on the woes of the nation. These strophes reflect the joy of salvation at the restoration of the land following the destruction of the temple and the Diaspora. Those faithful to God see the reward: a land restored, justice returned, and the salvation of God. When used in the context of the Advent season, the theme of preparation for a time of peace is announced. It is a clear tie to the herald of the Messiah, echoing Isaiah’s oracle (Isaiah 40:1-5, 9-11).

CCC: Ps 85:11 214; Ps 85:12 2795

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Gospel: Luke 5:17-26

One day as Jesus was teaching,
Pharisees and teachers of the law,
who had come from every village of Galilee and Judea and Jerusalem,
were sitting there,
and the power of the Lord was with him for healing.
And some men brought on a stretcher a man who was paralyzed;
they were trying to bring him in and set him in his presence.
But not finding a way to bring him in because of the crowd,
they went up on the roof
and lowered him on the stretcher through the tiles
into the middle in front of Jesus.
When Jesus saw their faith, he said,
“As for you, your sins are forgiven.”

Then the scribes and Pharisees began to ask themselves,
“Who is this who speaks blasphemies?
Who but God alone can forgive sins?”
Jesus knew their thoughts and said to them in reply,
“What are you thinking in your hearts?
Which is easier, to say, ‘Your sins are forgiven,’
or to say, ‘Rise and walk’?
But that you may know
that the Son of Man has authority on earth to forgive sins”–
he said to the one who was paralyzed,
“I say to you, rise, pick up your stretcher, and go home.”

He stood up immediately before them,
picked up what he had been lying on,
and went home, glorifying God.
Then astonishment seized them all and they glorified God,
and, struck with awe, they said,
“We have seen incredible things today.”

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Commentary on Lk 5:17-26

Here, St. Luke’s Gospel begins describing a series of controversies between Jesus and the Pharisees. In this story, also captured in Mark 2:1-12 and Matthew 9:1-8, the paralytic is lowered through the roof to be near Jesus. (Interestingly, the roof material varies according to the audience of the particular Gospel.) The Lord’s first comments to the paralytic are, “Your sins are forgiven.” This starts the Pharisees talking since, in the Hebrew tradition, only God may forgive sins.

The Lord, in response, demonstrates his authority over sin. In the eyes of the early Hebrew people, physical afflictions were believed to be a punishment visited upon them by God for the sins of the person or their ancestors. By healing the paralytic, Jesus demonstrates his compassion for the poor, his authority to forgive sins, and fulfills the prophetic vision of the Hebrew Prophets (e.g. "Then will the eyes of the blind be opened, the ears of the deaf be cleared. Then the lame shall leap like a stag, and the mute tongue sing for joy," Isaiah 35:5-6).

CCC: Lk 5:17 1116

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Reflection:

The Scripture today has two messages for us. The Gospel message affirms that interior sin can manifest itself externally in damage to the health of the physical body. We have previously defined sin as “a conscious failure to love” for purposes of a pragmatic approach to this understanding.

Here is an example of sin in this context. Let’s say a person has a serious problem with something a member of their family has done. Even though that family member may have been wrong, perhaps even grievously wrong in what they did, our sin is in not forgiving them. It is lack of forgiveness that does the greater harm. If we latch onto the hurt that person caused us, and continue to react in bitterness, not trying to put away our feelings of anger or even hatred, we have created in our soul a canker, a festering wound. It will, like a cancer, take on a life of its own, and we are almost powerless to stop it.

This kind of sin can lead to all kinds of emotional and physical problems. It is the acceptance of Christ’s love and peace which causes a conversion of the heart that cures this kind of deep injury. That is the true message of the story of the paralytic.

The second message relates to the conversion experience that comes with forgiveness. The passage from Isaiah describes the path to healing itself. He describes the kingdom of God on earth, ruled by a loving Christ who calls us to forgive as he forgave. How light our burdens become when we hand them to Christ, who came so that we would be able to lay those burdens at his feet. The passage very much leads us on our Advent journey, following St. John the Baptist’s call to repentance, conversion, and faith that sets our feet upon this path.

Today our Advent prayer is one that asks us to hold up our spirit for inspection, and see if there are blemishes of sin that need to be handed to the Lord. In doing so, we might find our path to Christ’s peace more clearly, and walk without that burden he so generously offers to carry.

For those of us still not able to receive Christ in the Eucharist, either out of caution or availability to attend Mass physically we offer this prayer:

My Jesus, I believe that You are present in the Most Holy Sacrament. I love You above all things, And I desire to receive You into my soul. Since I cannot at this moment receive you sacramentally, come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.

Amen

Pax

[1] The picture is "St. Ambrose Polyptych" (detail) by Bartolomeo Vivarini, 1477.

[2] S.S. Commemoratio

Saturday of the First Week of Advent C II

(Optonal Memorial for John Of Damascus, Presbyter, Religious, Doctor of the Church)

Proper Readings for St. John of Damascus

Biographical Information about St. John of Damascus

“The Harvest of the World”

by Jacobello Alberegno, 1360-90

Readings for Saturday of the First Week of Advent [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Isaiah 30:19-21, 23-26

Thus says the Lord GOD,
the Holy One of Israel:
O people of Zion, who dwell in Jerusalem,
no more will you weep;
He will be gracious to you when you cry out,
as soon as he hears he will answer you.
The Lord will give you the bread you need
and the water for which you thirst.
No longer will your Teacher hide himself,
but with your own eyes you shall see your Teacher,
While from behind, a voice shall sound in your ears:
“This is the way; walk in it,”
when you would turn to the right or to the left.

He will give rain for the seed
that you sow in the ground,
And the wheat that the soil produces
will be rich and abundant.
On that day your flock will be given pasture
and the lamb will graze in spacious meadows;
The oxen and the asses that till the ground
will eat silage tossed to them
with shovel and pitchfork.
Upon every high mountain and lofty hill
there will be streams of running water.
On the day of the great slaughter,
when the towers fall,
The light of the moon will be like that of the sun
and the light of the sun will be seven times greater
like the light of seven days.
On the day the LORD binds up the wounds of his people,
he will heal the bruises left by his blows.

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Commentary on Is 30:19-21, 23-26

This reading from Isaiah gives hope to those who are without hope, as the prophet speaks of the patience and mercy of the Father. God, says the prophet, hears the cry of his faithful and provides for them. The tone here, using the word "teacher," links this passage to the Gospels, where sixty-five (65) times Jesus assumes that title and admits to that role (John 13:13). The prophet foresees a time of great prosperity when the faithful hear the Lord and obey.

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Responsorial Psalm: Psalm 147:1-2, 3-4, 5-6

R. (see Isaiah 30:18d) Blessed are all who wait for the Lord.

Praise the LORD, for he is good;
sing praise to our God, for he is gracious;
it is fitting to praise him.
The LORD rebuilds Jerusalem;
the dispersed of Israel he gathers.
R. Blessed are all who wait for the Lord.

He heals the brokenhearted
and binds up their wounds.
He tells the number of the stars;
he calls each by name.
R. Blessed are all who wait for the Lord.

Great is our LORD and mighty in power:
to his wisdom there is no limit.
The LORD sustains the lowly;
the wicked he casts to the ground.
R. Blessed are all who wait for the Lord.

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Commentary on Ps 147:1-2, 3-4, 5-6

This hymn of praise anticipates the coming of the Messiah who restores what is lost and gives hope to the poor. It is the poor upon whom he lavishes special blessings: "He heals the brokenhearted and binds up their wounds."

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Gospel: Matthew 9:35–10:1, 5a, 6-8

Jesus went around to all the towns and villages,
teaching in their synagogues,
proclaiming the Gospel of the Kingdom,
and curing every disease and illness.
At the sight of the crowds, his heart was moved with pity for them
because they were troubled and abandoned,
like sheep without a shepherd.
Then he said to his disciples,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.”

Then he summoned his Twelve disciples
and gave them authority over unclean spirits to drive them out
and to cure every disease and every illness.

Jesus sent out these Twelve after instructing them thus,
“Go to the lost sheep of the house of Israel.
As you go, make this proclamation: ‘The Kingdom of heaven is at hand.’
Cure the sick, raise the dead,
cleanse lepers, drive out demons.
Without cost you have received; without cost you are to give.”

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Commentary on Mt 9:35–10:1, 5a, 6-8

"Seeing the crowds, Jesus experiences an inward tremor, and that movement of compassion activates his poetic imagination as a pious and learned Jew. He recalls the passage in the book of Numbers (27:15-17) where Moses asks God to appoint a man to lead Israel, lest it be like sheep without a shepherd and the passage in Ezekiel (34:5) where the prophet says of the Jews: 'They are scattered, they have no shepherd, they have become the prey of wild beasts.'" [4]

This selection emphasizes Jesus' early struggle to accomplish what he came to do by himself. We sense his humanness as he says, "The harvest is abundant but the laborers are few." Christ has the sense that the disciples are ready to take a more active role in proclaiming the Kingdom of God. He asks them to pray for God’s spirit and strength (“so ask the master of the harvest to send out laborers for his harvest").

At the beginning of chapter 10, St. Matthew names the twelve and calls his special friends Apostles, which means “one who is sent” (the only time in St. Matthew’s Gospel this term is used). They are then sent, but only to the “chosen people.” It is not until after Christ’s death and resurrection that the Gospel is brought to the Gentiles.

CCC: Mt 9:38 2611; Mt 10:5-7 543; Mt 10:8 1509, 2121, 2443

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Reflection:

Scripture presents an interesting paradox today. The reading from the prophet Isaiah describes God’s infinite patience and mercy. He calls the faithful and offers them the fruits of his creation to give them ease. Isaiah depicts a time of idyllic peace. The image of the New Jerusalem is seen as a place where all of God’s blessings come together.

Contemplating those verses one might almost think of the final scene from the movie Forrest Gump where the main character, the mentally challenged Forrest, sees his young son off to school telling him he will be waiting for his return. He then sits down patiently to do just that. The implication is that he will sit in that spot until his son returns at the end of the day.

Psalm 147 does nothing to dispel the notion of patient waiting, basking in God’s mercy. Rather it supports Isaiah’s understanding that our Heavenly Father has intense love for those who suffer. It is they who most urgently hope for the coming of the Kingdom of God.

Next we are given St. Matthew’s Gospel in which the Lord charges his disciples to go out into the world to proclaim that “the Kingdom of God is at hand.” There is no sense of patient waiting, but rather a feeling of the need for intense preparation.

The answer to the paradox is explained, of course, by looking at the genre of the scripture. Isaiah, the great prophet, is seeing the Kingdom of God that is to come. He envisions the great and merciful God who loves his people, providing all good things for them. Jesus, although having all the gifts of prophecy, is an active force, preparing the people for the Kingdom of God, which is at hand.

Using the analogy of the farmer, Jesus sees that the seeds sown by the prophets and fed by the Law of Moses are ready for harvest. The flock they represent is ready to be shown their final destination. So he sends his friends out into that field to collect the harvest, something he would need much more time to accomplish alone.

Now we step back and look around. We are preparing for his return as well as the celebration of the Lord’s Nativity. Are we to withdraw from the world and sit patiently waiting for the Kingdom of God that will come, like Forrest Gump? Or, are we to go into the world to assist with the harvest? The Lord’s will seems clear in this instance. He calls us, like his disciples, to be active in the world and to assist with his harvest, proclaiming the coming Kingdom by word and example. The great feast will come later.

For those of us still not able to receive Christ in the Eucharist, either out of caution or availability to attend Mass physically we offer this prayer:

Amen

Pax

[1] The picture is “The Harvest of the World” by Jacobello Alberegno, 1360-90.

[2] S.S. Commemoratio

Memorial of Saint Francis Xavier, Priest c II

Memorial of Saint Francis Xavier, Priest

Proper for the Memorial of St. Francis Xavier

Biographical information about St. Francis Xavier

“Saint Francis Xavier” artist and date are unknown

Readings for Friday of the First Week in Advent [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Isaiah 29:17-24

Thus says the Lord God:
But a very little while,
and Lebanon shall be changed into an orchard,
and the orchard be regarded as a forest!
On that day the deaf shall hear
the words of a book;
And out of gloom and darkness,
the eyes of the blind shall see.
The lowly will ever find joy in the Lord,
and the poor rejoice in the Holy One of Israel.
For the tyrant will be no more
and the arrogant will have gone;
All who are alert to do evil will be cut off,
those whose mere word condemns a man,
Who ensnare his defender at the gate,
and leave the just man with an empty claim.
Therefore thus says the Lord,
the God of the house of Jacob,
who redeemed Abraham:
Now Jacob shall have nothing to be ashamed of,
nor shall his face grow pale.
When his children see
the work of my hands in his midst,
They shall keep my name holy;
they shall reverence the Holy One of Jacob,
and be in awe of the God of Israel.
Those who err in spirit shall acquire understanding,
and those who find fault shall receive instruction.

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Commentary on Is 29:17-24

This selection from Isaiah is probably a proverb of redemption. We hear the language of messianic hope, as the oracle foresees a time when unjust rulers will be cast down and those who perjure themselves making false accusations (“those whose mere word condemns a man”), will be discredited. God, who redeemed Abraham (by converting him from idol worship) will save all of the faithful through the Messiah.

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Responsorial Psalm: Psalm 27:1, 4, 13-14

R. (1a) The Lord is my light and my salvation.

The Lord is my light and my salvation;
whom should I fear?
The Lord is my life’s refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.

One thing I ask of the Lord;
this I seek:
To dwell in the house of the Lord
all the days of my life,
That I may gaze on the loveliness of the Lord
and contemplate his temple.
R. The Lord is my light and my salvation.

I believe that I shall see the bounty of the Lord
in the land of the living.
Wait for the Lord with courage;
be stouthearted, and wait for the Lord.
R. The Lord is my light and my salvation.

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Commentary on Ps 27:1, 4, 13-14

Psalm 27 is an individual lament. Here, the singer expresses faith in God, who is the refuge of the faithful, longing to find ultimate safety and the bounty of God’s heavenly kingdom. This passage from the psalm captures the two major themes: hope in God’s mercy, and complete trust in his goodness. In these strophes, David longs for the Lord’s protection and the gift of life which flows from God's salvation.

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Gospel: Matthew 9:27-31

As Jesus passed by, two blind men followed him, crying out,
“Son of David, have pity on us!”
When he entered the house,
the blind men approached him and Jesus said to them,
“Do you believe that I can do this?”
“Yes, Lord,” they said to him.
Then he touched their eyes and said,
“Let it be done for you according to your faith.”
And their eyes were opened.
Jesus warned them sternly,
“See that no one knows about this.”
But they went out and spread word of him through all that land.

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Commentary on Mt 9:27-31

The two blind men address Jesus with his messianic title “Son of David,” in this selection from St. Matthew’s Gospel. The Lord proceeds to respond to that title, fulfilling a major part of the predictive prophecies about the Messiah by causing the blind to see. This event is seen as fulfilling the oracle of Isaiah proclaimed in Isaiah 29:18 (“And out of gloom and darkness, the eyes of the blind shall see”).

CCC: Mt 9:27 439, 2616

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Reflection:

The first candle, the Candle of Hope, on our Advent wreath still burns! We are filled with hope because of our faith. We know Christ will open our eyes that we might see God’s Glory. It shines like a beacon as the nativity of Christ draws near. It is our everlasting hope that we will meet him when he comes again with all the saints in the heavenly kingdom.

There is a very strong connection between the prophecy of Isaiah concerning redemption that flows from the Messiah, and Saint Matthew’s Gospel, seeing that prophecy fulfilled. The thread leads us to recall part of the celebration that started each of us on the path of faith. In our baptismal ceremony there is a prayer called the Ephphatha. Ephphatha is from the Aramaic and it means, “be open” or “open.” In Sacred Scripture it is the word spoken by Christ when he cured the deaf-mute along the Sea of Galilee (see Mark 7:31-37).

The Ephphatha prayer is used as the celebrant touches the ears and mouth of the person during the baptismal rite:

“The Lord Jesus made the deaf hear and the dumb speak. May he soon touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father. Amen”

This little rite does not deal with the blind regaining their sight but it is another part of the messianic prophecy. It deals with a person’s ability to perceive the world and understand what is taking place. The healing works performed by Jesus become a metaphor for our entire faith journey. How can we see the wonders of the Lord if our eyes are blind to the works of his hand? How can we hear the choirs of angels singing loud hosannas if our ears are closed to the Word of God? Even if we see and hear the wonders of God’s power and glory, how can we tell others if we are mute?

The blind can see, the deaf can hear, and the mute sing the praises of God. These events do not necessarily deal with the cure of physical defects but spiritual handicaps. And the spiritual handicaps are not limited to a few individuals, but are common, even among those who call themselves Christian.

I will once more borrow from my new hero, Fr. Simeon OCSO (AKA Erasmo Leiva-Merikakis) in his penultimate reflection on St. Matthew’s Gospel [4] he says the following about the Lord’s encounter with the two blind men:

“Like a pair of light-hungry sunflowers, the two blind men follow Jesus' orbit in unison. Jesus had risen early from his wedding chamber, that is, from the meal with the tax collectors and sinners (9:19; cf. commentary on the dining scene in 9:14-17), reached midmorning on healing the woman with the hemorrhage (9:20-22), dazzling noonday on raising Jairus' daughter from the sleep of death (9:2 3- 26 ); and now, as the day begins to decline and Jesus is about to reenter "the house", he makes the light of his glory rise in the eyes and souls of the blind men, long deprived of the natural light that is setting. ’His rising is at the one end of the heavens, his circuit touches their farthest ends; and nothing is hidden from his heat’ (Ps 18:6).”

Today, as hope once more streams from the word of God, we pray for ourselves, that the Lord will open our eyes that we might see more clearly, our ears that we might hear his voice, and our lips that we might praise him with each utterance we make.

For those of us still not able to receive Christ in the Eucharist, either out of caution or availability to attend Mass physically we offer this prayer:

Amen

Pax

[1] The Picture is “Christ the Redeemer” by Tiziano Vecellio, 1533-34.

[2] S.S. Commemoratio

Servant of the Word II Supplement

Wednesday, November 10, 2021

Memorial of Saint Ambrose, Bishop and Doctor of the Church C II

Monday of the Second Week of Advent C II

Saturday of the First Week of Advent C II

Biographical Information about St. John of Damascus

Memorial of Saint Francis Xavier, Priest c II

Memorial of Saint Francis Xavier, Priest

Seventh Sunday of Easter A

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