Dianne Bergant, C.S.A.

Dec 13 2024

Scripture Study for

Two promises are made to Abram: a multitude of descendants, and a vast expanse of land to be given to those descendants. Abram’s response of faith is credited to him as righteousness. The passage also contains a divine self-identification similar to the one that introduces the Decalogue. The ritual known as “cutting the covenant” is performed. It is a dramatized curse in which the covenant partners promise that if either partner transgresses the prescriptions of the covenant, the other can inflict the fate of the animals on the violator. The harshness of the penalty signals the seriousness of this covenant-making.

In his exhortation to the Philippians, Paul compares the fate of the true believers with that of opponents of the gospel. It is not clear who these opponents were. Perhaps they were Gnostics (who believed they’d been given a “special knowledge”)—Christians who believed that they had already passed into a spiritualized form of existence and could live in this world unscathed by its temptations. True believers, on the other hand, were really aliens in this earthly place. Their citizenship was in heaven. Unlike the enemies of the cross, they knew that they would have to embrace that cross, and then, with Christ’s coming, they would be transformed into his glory.

At the time of his transfiguration Jesus is joined by Moses and Elijah, who represent Israel’s law and the prophets. The exodus of which they speak is Jesus’ death, resurrection, and ascension, all of the important events in God’s plan of salvation. This discussion indicated that Jesus’ death was not a tragic mistake, something that he was unable to avoid. Rather, those who represented the entire religious tradition of Israel knew it beforehand. The voice from heaven not only authenticates who Jesus is, but also instructs the disciples to listen to his words, regardless of how challenging or perplexing they might be. It will take the actual unfolding of the events of Jesus’ exodus for them to understand its meaning.

Dec 13 2024

Scripture Study for

The reading from Deuteronomy contains one of the most important creedal statements found in the Pentateuch. This profession of faith was part of the Israelite celebration of First Fruits. The cultic ritual described here consisted of both action (the offering of the basket containing the produce) and the recitation of the saving acts of God on behalf of the people. This passage describes Moses instructing the Israelites for future observances of this festival. Since these directives come from Moses, the spokesperson of God, they have Mosaic and therefore divine legitimacy.

The essence of Paul’s preaching is twofold: the centrality of Christ in the drama of salvation, and the need to accept the gospel in order to open oneself to Christ’s saving power. To call Jesus Lord had ramifications in both Jewish and Greek circles. In the Jewish tradition, it identified Jesus with the one true God. In a Greek culture, it claimed that Jesus—and no other political lord or master—was the one to whom whole-hearted allegiance belonged. Finally, it is faith in Jesus, not membership in the chosen people of Israel, that justifies and saves.

The account of Jesus’ temptations in the wilderness states that Jesus was under the influence of the Holy Spirit. In each temptation Jesus is challenged to prove that he is the Son of God. The temptation to produce bread recalls Israel’s hunger in the wilderness and God’s graciousness in supplying the people with manna. In the second temptation, Jesus rejects the devil’s offer to turn over control of the world to him. The last test was an attempt to force God to protect Jesus. In each instance Jesus rejects the temptation and refers to a passage from Deuteronomy. Three times the devil tempts Jesus; three times Jesus proves his allegiance to God. He never directly addresses the question of his divine sonship, but he always shows himself to be faithful, whereas Israel was not.

Dec 13 2024

Scripture Study for

The reading from Isaiah reports a visionary experience the prophet had during a liturgical celebration held in the temple. The God of Israel is depicted as supreme among all other gods, since only the mightiest would be sitting on the heavenly throne. This is a bold idea for a vulnerable nation in the throes of political unrest. The threefold acclamation of praise—Holy! Holy! Holy!—expresses the superlative. There is no god as holy as the God of Israel. It is not by accident that, rather than his eyes or his hands, Isaiah’s lips are cleansed. He will, after all, use them to proclaim the word of the Lord.

The reading from Paul contains one of the earliest creedal statements: Christ died, he was buried, he was raised, and he appeared. Paul adds his own name to the list of those who saw the Lord. He likens himself to an aborted fetus, rejected from a womb and not ready for a normal birth. He turns this characterization into a profession of faith. Though once a persecutor, by the grace of God he now toils harder than all the others. His final statement is telling. It makes no difference who preaches the gospel, so long as others hear it and believe.

Simon and those with him in the boat recognize the divine power at work in and through Jesus. Jesus does not provide these fishermen a remarkable catch merely in order to dispel the frustration they experienced after an unsuccessful night of fishing. The miracle became an acted-out prophecy revealing both Jesus’ own mysterious authority and the ministry to which the disciples are being called. Jesus declares that a turning point in their lives has been reached. The commission states, From now on . . . ! The astonishment of the fishermen turns to commitment. They leave everything—the incredible catch, their business, the stability of their homes, families, and neighborhoods—and they follow him.

Dec 13 2024

Scripture Study for

Having assured him of his prophetic call, God prepares Jeremiah for the fate that lies ahead of him. God will fortify the prophet as one would fortify a city. While the metaphor connotes extraordinary defense, it implies the possibility of massive assault. Jeremiah’s assailants will be the very people to whom he is sent to prophesy. They will include both the Jerusalem establishment and the people of the land. That is why he must prepare himself for battle. However, the passage ends with words of encouragement. His adversaries will not prevail against the prophet, because the Lord will be with him.

Paul’s praise of love is one of the best-known biblical passages. Last Sunday, Paul insisted that all gifts bestowed upon individuals by the Spirit function for the building up of the community. Today he concentrates on love, the “more excellent way.” He then contrasts life in this world with life in the next. Despite all of the gifts we receive from God, they are only partially realized here. The fragmentary nature of this life is compared to seeing but a reflection, while the perfect nature of the next life is like looking at someone face to face.

The scripture to which Jesus refers in this reading is a passage from Isaiah read as part of last Sunday’s Gospel (Isaiah 61:1–2). It announces the ultimate age of fulfillment. It provides a glimpse into the kind of messiah that Jesus will be, namely one who will refashion society for the sake of the oppressed. Here Jesus insists that God even goes beyond the confines of Israel into the territory of the Gentiles. This filled the people in the synagogue with fury. To think that the prophetic promise of fulfillment would be extended to the Gentiles was, in their estimation, pure blasphemy. In indignation, they rose up against Jesus. They drove him outside the city limits and sought to cast him down, but he escaped unscathed.

Dec 13 2024

Scripture Study for

Ezra was the religious leader of the Jewish community that had recently returned from the Babylonian exile. Nehemiah led the people back and then supervised the rebuilding of the walls of Jerusalem. During a liturgical event, Ezra, acting in his capacity as priest, opens the scroll and interprets the law for those present. For their part, the people stand in respect for the words that they hear. His reading is more liturgical than historical, with some of the details of the narrative meant for future generations that will read the account as part of their own liturgical recommitment to the law.

Paul continues his instruction on the diversity found within the community by using the analogy of the body. In the body, each part has its own unique function, but all parts work for the good of the whole. This figure of speech characterizes several aspects of the ideal Christian community. It portrays unity in diversity; it underscores the absence of competition among members, since no one activity is elevated above the others; it underscores the interdependence that exists within the community. The unity within the community is based on common baptism. Cultural and gender differences will remain, but they will not determine one’s membership within the community.

The author of the Gospel reading claims that, though not an eyewitness to the events that he recounts, his reports are part of the authoritative tradition of the church and therefore can be trusted. He then tells how Jesus returned to Nazareth, his hometown, and attended the synagogue service there. After reading a passage from Isaiah, Jesus made a bold claim: “Today this Scripture passage is fulfilled in your hearing.” In this way he announced that he was the one filled with the Spirit as spoken of by the prophet; he was the one who would inaugurate the hoped-for year of deliverance; he was the one who would launch the long awaited era of fulfillment.