Scripture interpreted encounters Xxxx Xxxx, following the gospel precedent, does not restrict himself to either the one or the other of the creation texts. He is mindful of the differences between them ( TOB 2:2), noting the greater maturity of the Elohist or Priestly account of Genesis 1:1-2:4, which, while appearing first in the canonical order, is the more recent of the two texts. He does not, though, feel bound within the confines of a literary-historical methodology. Xxxx Xxxx relates to the texts as revelatory communication, disclosive of truth which will perforce have contemporary relevance.101 Xxxx Xxxx’s scriptural exegesis follows the approach of literary analysis rather than biblical studies. He freely probes the ancient texts which range across wide chronological terrain, inspecting closely the meanings and arrangements of the words in the expectation that such a reading will disclose truths. In the case of the Elohist text, rendered according to the formulae of Hebrew poetry, it seems an especially apt method; active investigation operative alongside active receptivity. It is a methodology that assumes the openness of the text, pausing for reflection and inviting further meditation, and so especially suited to the manner of its initial delivery by weekly instalments. As well as assuming, firstly, the privileged status of canonical scripture as text, this literary-analytical methodology assumes the text to still be capable of disclosure to contemporary readers; to still live. This introduces the possibility that what is discerned in a text by a later reader may diverge from an earlier consensus of the text’s meaning, where ‘diverge’ 101 Cf. Xxxx Xxxx XX’s claim in TOB 2:5 of a parallel between his own attempt to ‘penetrate’ Genesis with the deliberations of the Synod of Bishops, then meeting, to discuss the same topic of familial relations. In TOB 3:1, he explicitly links ‘deeper reflection on this [Yahwist creation] text’ with modern concerns: ‘we find there “in nucleo” almost all the elements of the analysis of man to which modern, and above all contemporary, philosophical anthropology is sensitive.’ is not necessarily synonymous with ‘contradict.’ If God’s Spirit is held to be present in an especial way within scripture, then grace is operative in an especial way in scripture and through such grace a reader may suddenly apprehend something not previously apprehended.102 This leads to the second assumption: a certain philosophical understanding of lang...
Scripture. Genesis 15:7-21 7 [God] also said to [Xxxxxxx], "I am the LORD, who brought you out of Ur of the Chaldeans to give you this land to take possession of it." 8 But Xxxxx said, "O Sovereign LORD, how can I know that I will gain possession of it?"
Scripture. ZEPHANIAH 3:17 “The Lord, your God, is in your midst, a mighty Savior, who will rejoice over you with gladness, and renew you in his love, who will sing joyfully because of you…” “God draws close to us” is the message of this first reading (and the Gospel). Do we always recognize God? We expect to find God in Scripture, during prayer time, in homilies, during liturgy, in our family and friends and in nature. God also comes in unexpected ways, unexpected places and unexpected people. Jesuit Father Xxxxxxx XxXxxxx tells a story in his book, Taking Flight: A Book of Meditations. There was once a woman who was religious and devout and filled with love for God. Each morning she would go to church. On her way, children would call out to her, beggars would accost her, but she was so immersed in her devotions that she didn’t even see them. One day she walked down the street in her customary manner and arrived at the church just in time for the service. She pushed the door, but it would not open. She pushed it again harder and found the door locked. Distressed at the thought she would miss the service for the first time in years, and not knowing what to do, she looked up. And there, right before her face, she found a note pinned to the door. It said, “I’m out there!” How can we be awake to all the unexpected ways and places God is with us? Do we welcome all these ways? Is our parish aware of God’s presence in unexpected people, unexpected ways, unexpected places? REFLECTION/CONVERSATION QUESTIONS • Has there been a time in your life when you were startled by God’s love, God’s care, God’s presence with you because it came in a way that you weren’t expecting? • Are your expectations yours or are they God’s? Do your expectations (about God, about others, about life, etc.) affect the larger world as well as your individual concerns? • On Gaudete Sunday in 2013, Xxxx Xxxxxxx said, “In the liturgy, the invitation rings out several times to rejoice, why? Because the Lord is near” (Xxxx Xxxxxxx, Dec. 15, 2013). God is near. We don’t need to “put God” into our lives because God is already there. It is not our job to pray and do good works so God will come and be with us. God is already here. What might you do to be more aware of the closeness of God within the ordinary moments of your life?
Scripture. MICAH 5:1 “But you, Bethlehem-Ephrathah least among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel; whose origin is from of old, from ancient times.” The Book of Micah, like Xxxxxx, shares the expectation God will deliver Israel through a king in the line of Xxxxx. Bethlehem-Ephrathah is the home of the Davidic line. This passage was understood by the Gospel writers as a messianic prophecy and has continued to be understood that way through the centuries. The Gospel of Xxxxxxx tells us that the chief priests and scribes cite this passage as the ancient promise of a Messiah in the line of Xxxxx to be born in Bethlehem (Xxxxxxx 2:5-6). Within the clans of Judah, Bethlehem was scarcely worth noticing, yet God chose to bring the Messiah out of this town. Why? Certainly because of the lineage of Xxxxx, but perhaps there is much more. Bethlehem was small. God chose something small, quiet, out of the way which changes the course of history and eternity. God’s choice of the insignificant and the lowly is fundamental to Who God is and how God acts. God does not choose places or people because of their prominence, success or distinction. God often chooses the forgotten, the humble, the simple. Xxxxx was born in the smallest of places. During His life He did not travel more than 50 miles from His home. He left no personal writing and died a degrading death. Yet, His vision of the Reign of God and His fervent desire to see it fulfilled has changed the world. Xxxxxx XxXxxxxx reminds us of Xxxx Xxxxxxx’ words in “The Joy of the Gospel” (“Evangelii Gaudium,” #28) about the parish: “It is a community of communities, a sanctuary where the thirsty come to drink in the midst of their journey, and a center of constant missionary outreach.” We, as individuals and as a parish, are a refuge for the lowly, the hurting. We choose like God does. REFLECTION/CONVERSATION QUESTIONS • Xxxxxx XxXxxxxx reminds us of Xxxx Xxxxxxx’ description of a parish. How would you describe a vibrant parish? How would you describe your parish? • For what are you thirsting? For what are the people in your parish thirsting? For what are the people in your neighborhood/town thirsting? How can the parish/the diocese respond to today’s thirsts? How can you? • Can you think of instances in Scripture where Xxxxx cares for the ordinary, the common person? When have you seen and witnessed God’s choice and care of the lowly, the forgotten during this Advent season?
