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Home  / News & Publications /  Michigan Catholic News / 2009 /  Preparation takes work and vision

by Fr. Richard C. Macey special to The Michigan Catholic
Published November 27, 2009

First Reading: Baruch 5:1-9
The Book of Baruch, whose name means "blessed," is attributed to the secretary of Jeremiah, a prophet of the seventh century B.C. (see Jeremiah 36:32). However, it was probably written in the first half of the second century B.C. It is included in the Greek version of the Old Testament, but not in the Hebrew version. It has sometimes been considered to be an addition or appendix to the Book of Jeremiah. The lateness of the composition is also supported by some great similarities with verses 5, 7 and 8, and the apocryphal Psalms of Solomon 11:3-8, a late work. The work also appears to draw its inspiration from the themes and phrases of Deutero-Isaiah.

The "mitre" is the headdress of both married and unmarried women. It is not the same word used to describe the head garb of the high priest. The author is describing the City of Jerusalem as a woman, who is espoused to the Lord.

The work refers to the exile and dispersion of the Jews. But it also looks forward to their triumphant return by the power of God. They were taken away "on foot by their enemies," but they would return "borne aloft in glory." The entire nation was guaranteed to "advance secure in the glory of God." Their trust in God would not be mistaken or without fulfillment. They would return to a fruitful land with "forests and every fragrant kind of tree."

Second Reading: Philippians 1:4-6, 8-11
The Pauline Letter to the Philippians is one of the Captivity Epistles, written when Paul was imprisoned or under house arrest for preaching the Gospel, as indicated in the excluded verse 7. These verses come from the initial thanksgiving section of the letter.

The "gospel" is an important term in Pauline usage. He uses it nine times in this letter. It is not a written work, but an oral proclamation of the message of Jesus Christ. Paul often uses deliberate ambiguity to convey as much meaning as possible in a few words. "Good work" may mean what is accomplished by any human action, or by Paul and the Philippians, or it could mean what God has done in their midst. "The day of Christ Jesus" refers to the final judgment upon creation, a substitution for "the day of the Lord" in the Old Testament, especially in the prophetic literature. It usually urges the people to conform their behavior to the Word of God, because of the imminence of the judgment by God.

The Greek word "affection" is the innards of a person, their guts. It means that one cares very deeply, into the very core of their life, for another. The sacrifice of Jesus becomes the model and challenge for Christian behavior and response to others. Love refers to a decision, a commitment, for the good of another. It is not just a feeling that can pass away. It is an unearned care and attention that comes from God and is demonstrated in Jesus Christ. The word for "knowledge" refers to practical knowledge. It recognizes the consequences of one's actions. It is not theoretical. "Discernment" includes the concept of moral judgment.

A phrase from this passage, " ... the one who began a good work in you ...," is used in the Catholic liturgy for the installation of various ministries. It recognizes that the source of one's ability to accomplish this "good work" is from communion with God.

Pope Benedict XVI proclaimed this time as the Year for Priests. I still remember the bishop saying those words in the ceremonies leading to our class' ordination to priesthood: "May God, who has begun this good work in you, bring it to completion." I took it personally. So many times, even 35 years later, I still feel that the Lord is using my efforts to accomplish a "good work." It wasn't a one-time event. It is an ongoing formation. Sometimes those words, which are spoken by others at critical times in our lives, have a lasting importance and impression. When I witness the renewal of marriage vows of couples, I believe that they feel much the same way about their vows. I can see them eye one another as they pronounce words, which changed their lives - and the lives of others - forever.

Gospel: Luke 3:1-6
This is the beginning of the core of the Gospel according to Luke, after the Infancy Narrative. It begins like a prophetic work (Isaiah 6:1, Jeremiah 1:2-3, Ezekiel 1:1-3, Hosea 1:1, Amos 1:1, Micah 1:1, Haggai 1:1, Zechariah 1:1), placing the ministry of John the Baptist within human history, both civil and religious. Some commentators use the date A.D. 28-29 for this event. Many attempts have been made to interpret the baptism of John as an Essene ritual, a bath for cultic purity, or an initiation rite. No argument has proven to be absolutely convincing. The Infancy Narrative has already intertwined the personal histories of the two figures, John and Jesus. This passage is an immediate preparation for the coming and preaching of Jesus as an adult.

There are only three times in the New Testament when the full name of Pontius Pilate appears: Luke 3:1, Acts 4:27, and 1 Timothy 6:13. One priest told me that his mother prayed frequently for the intercession of Pontius Pilate. When he challenged his mother about her practice, she chided him and said that we say his name in the rosary and at Mass (in the Creed). So he must be a saint!

The "desert" is more accurately "the wilderness." It describes the place of the Exodus wandering, as well as a common place for the call of a prophet. The evangelist places the work of John within the fulfillment of prophecy. He quotes Isaiah 40:3-5, although he gives it a more eschatological tone. It does not refer to a historical return to Jerusalem and the Promised Land, but a greater foreshadowing of the Kingdom of God. The vision of the prophets still calls us to an awareness of the presence and action of God on our behalf, especially when we are in the wilderness of our own lives.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.