Editing and writing to integrate the Classics, 1990s theology & the present. Includes scripture reflections and hagiographical studies to encourage prayer & work for the common good. Education and additional references for these blog posts: at Librarything.com & cited websites. Posts published in 2025 integrates AI-enabled search results from Gemini, Copilot, and ChatGPT.
(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)
December 14, 2014
Liturgical readings
Isaiah 61:1-2a, 10-11
Luke 1
2 Thessalonians 5:16-24
John 1:6-8, 19-28
"He came to testify to the Light."
The rose-colored candle in the liturgical wreath is lit for the 3rd Sunday of Advent. The color signifies the spirit of joyful anticipation, of rejoicing; for Christmas eve would be soon. After two Sundays and two weeks of two dark purple-colored candles, a lighter shaded candle is now lit - heralding the coming of the Christ-Light into the world. There is more light now in the wreath with three candles aflame. Even if the other two candles have become short because it had lit two Sundays of Advent, the light is still as bright as it should be. There is a sacred solemnity felt whenever candles are lit. (Unlike Christmas lights, a life-giving spirit is either seen intuitively or felt emotionally - for the flame naturally moves with the direction of the wind).
Why is the coming of the Lord seen as an advent of light into the world? The reason given by the Church is that sin has brought darkness into the souls of all and extended to everything in the world. So the Lord Jesus is sent to bring light into this darkness - to redeem humanity and all creation from the bondage of sin and corruption. How? The gospel presents St. John the Baptist as sent to prepare everyone for this Light, the Christ-Light. John the Baptist was questioned by his hearers as to who he was. But he made it plain to them that he only came for testimony - to testify to the Light - to Christ the Redeemer, and Saviour of all. John humbly professes that he is not the Light, but only one who came to testify to that Light.
The symbol of light is appropriated to Christ and the pursuit of a life of virtue. Every liturgical year is a reminder to return to Christ, the Light for all deep within. For it is common to sometimes live in the surface of things, and be absorbed with the many distracting "lights" seen in the environments one lives and moves. But those lights can mislead and take away one's focus on Christ, the Light within. Advent always reminds to enkindle this Light within - received at Baptism, and which all the baptized are responsible for. When the faithful live according to this Light, then like St. John in the gospel, one too can testify to this Light - in the very common situations of life and work. All are called to witness to the Christ-Light wherever you are, and wherever you are called to be.
Scripture quotes for reflection:
"Rejoice always, never cease praying, render constant thanks; such is God's will for you in Christ Jesus." (1 Thessalonians 5)
The Infancy narratives can be found in the gospels of Matthew and Luke. These sections of the gospels help to understand the significant meaning of how God became man. It also leads readers to reflect with awe and wonder how an all-powerful God had to depend on the fiat of a simple and humble Jewish virgin from Nazareth for the salvation of the world (cf. the intuition of St. Louis-Marie de Montfort on the Incarnation).
Introduction
The infancy narratives are scripture passages presenting the circumstances of Christ's birth. The common concluding scripture event that frames the end of this infancy narrative is the depiction of Jesus in the Temple. [Lk 2:41-52].
In Matthew and in Luke
The narration of Jesus' infancy is found only in the gospels of Matthew and Luke. Below is a brief summary of the sections that outline the circumstances and events of the birth of Christ in both Matthew and Luke:
The Matthean infancy narrative
Mt 1:1-17 - The Genealogy of Jesus
Mt 1:18-25 - The Birth of Jesus
Mt 2:1-12 - The Visit of the Magi
Mt 2:13-23 - The Flight into Egypt [v. 13-15],
Herod's Massacre of the Infants [v. 16-18],
The Return from Egypt [v. 19-23]
The Lucan infancy narrative
Lk 1:1-4 - The Gospel Prologue
Lk 1:5-25 - The Promise of the Baptist's Birth
Lk 1:26-38 - The Annunciation
Lk 1:39-56 - Mary's Visit to Elizabeth
Lk 1:57-80 - The Birth of the Baptist
Lk 2:1-20 - The Birth of Jesus
Lk 2:21-40 - The Circumcision and Presentation in the Temple
Lk 2:41-52 - Jesus at Twelve Years
Jesus birth in the Nicene Creed
The infancy narratives in the gospels of Matthew and Luke has become one of the sources in the formulation of the Nicene Creed, especially as regards the text which relates to Jesus being born of Mary:
"For us men and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man."
This text (including the rest of the Nicene Creed) containing the faith affirmation of Jesus being born of human flesh in Mary, by the power of the Holy Spirit, was formulated by 318 bishops who gathered at Nicea. These bishops worked for many months until they were able to issue the final form of the Nicene Creed in Greek on June 19, 325 A.D.
The Nicene-Constantinopolitan Creed
This creed was developed after Nicea and has a different version of the birth of Jesus. However, the creed is richer and fuller than the original Nicene Creed, and is better suited to liturgical recitation. The text concerning the birth of Jesus states:
"...who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary, and became human."
The Nicene-Constantinopolitan Creed uses the term "incarnate" as compared to the infancy narratives of Matthew and Luke which uses:
"conceive" - Lk 1:31
"come upon you" - Lk 1:34
"overshadow you" - Lk 1:34
"conceived in her is of the Holy Spirit" - Mt 1:20
"found to be with child of the Holy Spirit" - Mt 1:18
The use of the term "incarnate" for the original meaning in Greek cannot certainly carry the full import of the original. And if the Greek text were to have a literal rendering and translation, it would be:
"and being made flesh out of the Holy Spirit and Mary the Virgin, and becoming human."
As with anything human, especially in terms of language and culture, translations and creedal formulations can only help get a glimpse of the full light of the mystery of the birth of Christ.
Jesus greater than John the Baptist
The infancy narratives in Luke has a special structure that is to be noted. If it were studied in more detail - how it is structured - one will discover that there is a section in the narratives that gives a parallelism between the infancy narrative of John the Baptist and the infancy narrative of Jesus. This parallelism is structured thus:
Annunciation of John the Baptist's birth - Lk 1:5-25 Annunciation of Jesus' birth - Lk 1:26-38
Birth of John the Baptist - Lk 1:57-58 Birth of Jesus - Lk 2:1-20
Growth of John as a child - Lk 1:80 Growth of Jesus as a child - Lk 2:40, 52
So close are the similarities between the accounts of both John and Jesus' infancy narrative that many bible scholars say that one probable reason for this construction in Luke is to truly present John as a herald for Jesus, and that Jesus is really superior to John - Jesus being one who would replace John in John's prophetic role when he enters His public ministry. Also, the "bridge" verse that proves that the scholars findings may be true, is the verse which tells about the visitation of Mary to Elizabeth [Lk 1:39-56] and the "Magnificat" [Lk 1:46-55].
There is another explanation to this parallelism and it has to do with the stereotype Old Testament pattern about the birth of a notable figure in the salvation history of Israel. This pattern is evidenced in many of Israel's important leaders and patriarchs and prophets. One notable figure is Isaac. The parallel pattern of the birth accounts of Jesus and John the Baptist, is also found in the story of the birth of Isaac [Gen 17:1, 3, 15-16, 17, 19].
The name "Jesus"
"Jesus" was a common name among the Jews at the time. In the original Hebrew, it was "Josue". Jesus Christ was given another name at the same time, the name "Emmanuel" [Mt 1:23]. If the meaning of these two names were combined, the combination would mean a Divine Presence which delivers and saves - a Divine Presence that was already experienced by the people of the Old Covenant [Israel to Yahweh], and is now continued through the very incarnation of God in the person of a Jewish man named Jesus.
The significance of the infancy narratives
The infancy narratives, both in Matthew and Luke, serve a great purpose in the understanding of the Christian faith. The essential meaning and import of these special passages provide great spiritual insights and wisdom that can not be found in other world religions or faiths. And the divine intuition is received as a gift through one's faith in God-in-Jesus. For only through faith can Christians truly affirm that: 'God, in His greatness and glory; in all His might and great power; had to depend on the "yes", the consent, he fiat, of a humble Jewish maiden and virgin, so that He may save the world from sin, perdition, destruction and death.' [St. Louis-Marie de Montfort] So great is God's love for all humanity that He shared in man's sinful condition so that many may share in His divinity [the mystery of the Incarnation].
Related books and references:
"Gospel Parallels: A Synopsis of the First Three Gospels" by Burton H. Throckmorton, Jr.
"And Would You Believe It! Thoughts About the Creed" by Bernard Basset, SJ
"The Creed: What Christians Believe and Why It Matters" by Luke Timothy Johnson
"Mary in the New Testament" by Brown, Donfried, Fitzmeyer, Reumann [editors]
St. Catherine Labouré and St. Juan Diego In the first part of this series of blog posts, St. Bernadette Soubirous was presented as a visionary instrumental in the popularity of devotion to Our Lady of Lourdes. This second blog post will now present two other visionaries who also were chosen by God to make devotion to Mary popular. These two visionaries are St. Catherine Labouré and St. Juan Diego: the former promoted devotion to the Miraculous Medal, and the latter promoted devotion to Our Lady of Guadalupe.
Signs of God's divine power In Our Lady of Lourdes' grotto in France, the sign of God's divine power in Mary's apparitions to St. Bernadette, are the countless healings obtained from the hidden spring in the grotto. In Our Lady of Guadalupe, it is the imprint of Mary's image on the tilma (cloak) of St. Juan Diego that marked God's miracle for His people. The apparition at Guadalupe, Mexico, happened in the 16th century. Up to the present time, that image of Mary is still imprinted on the tilma of St. Juan Diego. As for St. Catherine Labouré, the sign of God's divine power for His children are the millions of Miraculous Medals minted as a response to the request of the Blessed Mother to produce a medal making known her role in the salvific plan of God as the Immaculate Conception.
Three humble servants chosen Although Mary appeared to many holy men and women, blessed and saints (and children too), the three mentioned in this series of blog posts attest to the truth that God chooses the humble and the lowly to be instruments of His salvific plan. Mary herself is the handmaid and the servant of the Lord who proclaimed her "yes" to God's will which called her to be the Mother of God. In the same way, God chooses Bernadette, Catherine, and Juan Diego to make known to us that God desires the conversion of hearts of all His children.
Simplicity and humility Just as Bernadette lived a very uneventful life (but filled with prayer and holiness) before and after the Marian apparitions, it was the same for Catherine and Juan Diego. Catherine spent her life until her death at the Hospice d'Enghien performing menial tasks. And Juan Diego was a widower advanced in age, a hermit, and a native American who spoke the Nahuatl language.
Purpose of the visions The Church teaches her children that for a Marian apparition to be genuine and authentic, it must add nothing to what is already expressed in the gospels. As Jesus in His public ministry called everyone to repentance and to believe in Him and the Good News, so the messages of Our Lady of Lourdes, Our Lady of the Miraculous Medal, and Our Lady of Guadalupe, also call all the faithful to repentance, to penance and conversion, and to fervent prayer. The Blessed Virgin Mary appears to a select few of her chosen servants along the time continuum of Church history to relay important and very urgent messages: most of which are to save the world from a direction of sin, chaos, and destruction.
To be continued In the next blog post are stories of Jesus appearing as the Sacred Heart to St. Margaret Mary Alaçoque, and as the Divine Mercy to St. Faustina Kowalska. The rest of the series will then be devoted to stories of the stigmatists and the incorrupt remains of blesseds and saints. God at urgent times in the history of mankind chooses servants to speak a stronger message of conversion not only to members of the Catholic Church, but to other people of all races and cultures as well.
