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Institute for Homiletics

A Collaboration of The Catholic Foundation and the University of Dallas

Solemnity

Mary, Mother of Hope

The feast of the Assumption offers hope. What has been done for Mary will be done for us. Our God, the Creator of all that is, has intended from the beginning that creation would share in the fullness of light and life. God’s purpose is to bring all creation into the life of the Trinity. 

Today’s readings are rich in images of being lifted up. In Revelation, we find the image of the child being caught up to God and God’s throne, safe from the threat of the dragon intent on devouring the child. Paul writes to the Corinthians that just as  Christ has been raised up, the first fruits, the beginning of the harvest, so too in him all shall be restored to life. And the Gospel gives us Mary’s great prayer, her only  extended speech in scripture, when she sings her song of praise to God: “My soul  proclaims the greatness of the Lord . . . (who) has lifted up the lowly.” 

The Assumption of Mary also lifts us up in hope. What has been done for her will be done for all of us who have been redeemed by Christ, if we commit ourselves to dying and rising with him. She is the mother of and model for all disciples. Her words at the Annunciation, “Be it done to me according to your word,”  began a life of surrender to God’s will. This yielding led to her being taken into the presence of God, where she prays for us in union with her Son.  

Consider/Discuss

  • Can you see in this feast a promise of hope for all who are faithful to the Lord? 
  • Can you see a challenge to surrender to God, who will lift you into the fullness of life? 

Responding to the Word

Mary, help us to find Christ, knowing that when we “do whatever he tells you”  (John 2:5), we follow your example of surrendering our will to the Father. Give us the hope that springs from a trusting faith in the Father and shows itself in love for one another.

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Scripture Study for

Two signs appear in the heavens, a pregnant woman and the cosmic dragon. She is no ordinary woman. Rather she is depicted as an astral being, superior even to the moon. The twelve stars symbolize the signs of the zodiac, the seven-headed dragon a cosmic monster. Her child is described in royal terms. He is destined to shepherd all of the nations and to rule with a rod of iron, an image of harsh punishment. He is rescued from the threat of the dragon and caught up to the throne of God. His mother is also protected by God, but she flees into the wilderness.  The reading from Paul brings together several of his most treasured themes.  Christ is identified as the first fruits of those who have fallen asleep. His resurrection contains the promise of resurrection for all who are joined to him. Paul argues that through sin Adam brought death into the world. In a similar manner, joined in faith to Christ, we are all brought to life. Paul seems to suggest that there is an interval between the end of the world and the final end when Christ will hand the fruits of his victory over to God. 

Mary greets Elizabeth with a customary salutation, but it causes the child in  Elizabeth’s womb to leap with joy. It is as if Mary is the ark and the child within her is the glory of God. In response to this wondrous experience, Elizabeth exalts first Mary and then her child. Mary’s hymn of praise has strong parallels in the victory hymns of Miriam (Exodus 15:1–18), Hannah (1 Samuel 2:1–10), and Judith  (Judith 16:1–17). While the first section of the prayer describes the great things that God did for Mary, the last verses list some of the past blessings enjoyed by  Israel. Mary’s hymn of praise suggests that the marvels accomplished in her are a final example of God’s mercy. The salvation of God’s people has finally come.

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A Meal Rich in Blessing

While the first reading sounds like an ancient forerunner of the Mass, even including a collection, what it really presents is a post-battle victory dinner,  hosted by Melchizedek, with Abram giving the king and priest some of the spoils won in battle. Even so, the heart of this reading is Melchizedek blessing God over bread and wine and asking a blessing for Abram.  

We then hear Paul speak about his handing on the tradition he received,  recounting the meal Jesus shared at the Last Supper before he was handed over to suffer and die. Bread was broken and named his body; the cup of wine was shared as a sign of the new covenant to be enacted through the shedding of his blood. In doing this throughout future generations, the community would pro 

claim Christ’s saving death until his return.  

The multitude Jesus once fed with a few blessed loaves and fish now has become the people of God, a people of faith, also having suffered through the centuries, ever hungry for the living bread and thirsty for the saving cup, anticipating the banquet we shall share in the kingdom.  

This meal continues to make Christ present as priest, as sacrificial offering,  and as food that nourishes his body, the Church. Whenever we participate, we join with Christ, our head, and with all who have preceded us, giving praise and thanks for all blessings to the Father in the power of the Holy Spirit. 

Consider/Discuss

  • What does the presence of Christ in the Eucharist mean for community life? 
  • How does this meal that nourishes us relate to the hunger in today’s world? 

Responding to the Word

We give you thanks, loving God, for the nourishment and strength we continue to receive in this sacrament of the Eucharist. Keep us aware that we live in a world hungry for food that strengthens the body and food that nourishes the  spirit. Impel us to respond to the needs of your hungry children.

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Scripture Study for

Names play a very important role in the first story. The name Melchizedek  comes from the Hebrew words for “my king” and “righteous.” Salem is probably a shortened form of the name Jerusalem, the Jebusite city that was ultimately captured by David and made the capital of his kingdom. The words pronounced by Melchizedek are both a blessing for Abram and an exclamation of praise of God Most High. Abram then offers a tenth of his goods to Melchizedek. Thus, the story introduces us to the importance of the city of Jerusalem with its king and its cultic life. 

In describing his version of the Last Supper, Paul used technical and formulaic language: what he received, he now hands down. He did not receive the tradition in direct revelation from the Lord, but by word of mouth, the usual way a religious heritage is transmitted. Jesus’ sharing of the blessed bread and cup was a prophetic symbolic action that anticipated his death. In the memorial celebration, the past, the present, and the future are brought together: the past in the commemoration of his death; the present in the ritual of remembrance itself; the future in his parousía, his coming again.  

The eucharistic overtones in the feeding of the multitude are obvious: he blessed . . . he broke . . . he gave to eat. It is difficult to know whether the historical Jesus actually spoke these words, and if so, whether it was done with an eye to his last supper, which was itself a foreshadowing of the final messianic banquet.  However, we can be certain that the Gospel writer wanted these connections to be made. This feeding account might also allude to the final meal in the reign of  God. The apostles are actually the ones through whom the crowds experience the munificence of Jesus. The author of the Gospel shows that Jesus provides for his people through the agency of the church. The many-leveled meaning of the story rests on the miraculous abundance that God provides through Jesus.

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A God Who Delights

We begin and conclude most of our efforts to pray with the simple words “In  the name of the Father and of the Son and of the Holy Spirit.” Many times a hurried gesture accompanies these words, touching forehead, chest, and each shoulder. But think for a moment about that gesture that makes a cross on our bodies, as it moves from mind to heart to the width of our bodies. Reflect on those words. How often our familiarity with this action can become a rote gesture and a hurriedly mumbled phrase. 

The mystery of the Trinity is central to our faith. Our God is one yet three,  three yet one. No matter which way you say it, the mystery doesn’t become any more comprehensible or less baffling. At the heart of this mystery is the reality of our loving God who created our world and all the worlds beyond ours, who has given us generous access by the gift of faith in Jesus Christ, and who has poured divine love into our hearts through the Holy Spirit, the first gift to us at Baptism.  

What can possibly make sense of this? I would hold up one phrase from today’s readings for meditation. Divine Wisdom speaks of herself as being the Lord’s delight while creation was taking place, playing before the Lord day by day. Then there is that beautiful conclusion when Wisdom says, “And I found delight in the human race.” God’s Wisdom delights in us! Can we return the favor? 

Consider/Discuss

  • Do you think of God as taking delight in the works of creation, salvation, and sanctification? 
  • How does having “God’s love poured into your heart” lead you to take delight in God? 

Responding to the Word

God of creation, you sent your Son, Jesus, to bring us fullness of life, leading us into communion with you through the Holy Spirit. May we be a source of delight for you, and be worthy of the creation you have entrusted to our care. We thank you for all that has been, is, and will be. 

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