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Bible Reflections View Comments

Responding to God’s Great Promise
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, December 23, 2012
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The Advent season is meant to be a quiet, reflective time, a time to hear the words of the prophets in the Scriptures, to think about how the presence of God coming into the world can change things. The image of light coming into darkness is perhaps the most vivid example of this. As we move closer to the celebration of Christmas, the Scriptures speak to us more and more of the way the great event of the Incarnation happens on a smaller, more intimate, more human scale.

Today’s Gospel gives us the story of Mary and her cousin Elizabeth. Mary was given a promise by God, the promise that she would give birth to the Messiah. Mary was open to the vision, to the promise of fulfillment. Her yes was the beginning of all that would happen to her. And this promise began to grow within her. But in her case, it was more than a great metaphor. It was a living, breathing human being.

We have been given as great a promise as Mary and Elizabeth received: the promise of love, of salvation, of eternity. We receive this promise at our baptism, and the impact of it grows within us as we come to understand what faith can be and do in our lives.

How we respond to that promise says much about us. It also determines how much it spreads beyond our own lives to change the people we meet and even the world around us. What do we do with the promise of Advent, the promise of Christmas, the promise of Christ? We can begin by reaching out to others and affirming the presence of God in their lives.

We must respond not only with words but with action. Rather than withdrawing and concentrating only on the effect God’s Word would have on her own life, Mary moved outside herself, outside her small town, and went to her cousin Elizabeth. While she awaits the fulfillment of the promise, she reaches out to others who also are living the Spirit’s promise.

Elizabeth recognizes that Mary is following God’s call and says, “Blessed is she who trusted that the Lord’s words to her would be fulfilled.” Trust in God’s promise is something we struggle with throughout our lives. Even the greatest saints had times of darkness when they struggled to believe.

The Word breaks into our lives with the startling and dazzling revelation that through Jesus of Nazareth, God loves us in visible, tangible ways the angels could never understand. Because we believe this, we’re called to love one another with the same incarnate love. Such love is a challenge to be gentle, to give of oneself, to enter deeply into reconciliation, to grow and to change—above all to trust.

We know all too well that even our most loving gestures will not always be well-received. Human relationships are fragile and fraught with all the weakness and misunderstanding of imperfect earthly existence.

Love is a commitment of trust and faith—of promises made, kept, broken, reconciled. No real love can be born without risks, without vulnerability.

As Christians we’ve staked our lives on the belief that only through death is there life. When despair overwhelms us, when promises suddenly seem empty, when it seems we’re surrounded by dashed dreams and disappointment, by love betrayed and friendships faltering, prophets break into our lives with the word that God still cares, that love is still possible. To believe this promise demands that we risk once again, that we reach out in love, that we trust the hand reaching out to us.


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Philip and James: 
		<b>James, Son of Alphaeus:</b> We know nothing of this man except his name, and of course the fact that Jesus chose him to be one of the 12 pillars of the New Israel, his Church. He is not the James of Acts, son of Clopas, “brother” of Jesus and later bishop of Jerusalem and the traditional author of the Letter of James. James, son of Alphaeus, is also known as James the Lesser to avoid confusing him with James the son of Zebedee, also an apostle and known as James the Greater. 
<p><b>Philip:</b> Philip came from the same town as Peter and Andrew, Bethsaida in Galilee. Jesus called him directly, whereupon he sought out Nathanael and told him of the “one about whom Moses wrote” (John 1:45). </p><p>Like the other apostles, Philip took a long time coming to realize who Jesus was. On one occasion, when Jesus saw the great multitude following him and wanted to give them food, he asked Philip where they should buy bread for the people to eat. St. John comments, “[Jesus] said this to test him, because he himself knew what he was going to do” (John 6:6). Philip answered, “Two hundred days’ wages worth of food would not be enough for each of them to have a little [bit]” (John 6:7). </p><p>John’s story is not a put-down of Philip. It was simply necessary for these men who were to be the foundation stones of the Church to see the clear distinction between humanity’s total helplessness apart from God and the human ability to be a bearer of divine power by God’s gift. </p><p>On another occasion, we can almost hear the exasperation in Jesus’ voice. After Thomas had complained that they did not know where Jesus was going, Jesus said, “I am the way...If you know me, then you will also know my Father. From now on you do know him and have seen him” (John 14:6a, 7). Then Philip said, “Master, show us the Father, and that will be enough for us” (John 14:8). Enough! Jesus answered, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father” (John 14:9a). </p><p>Possibly because Philip bore a Greek name or because he was thought to be close to Jesus, some Gentile proselytes came to him and asked him to introduce them to Jesus. Philip went to Andrew, and Andrew went to Jesus. Jesus’ reply in John’s Gospel is indirect; Jesus says that now his “hour” has come, that in a short time he will give his life for Jew and Gentile alike.</p> American Catholic Blog Only in human weakness do many of us begin to rely on God and explicitly repudiate our own divine ambitions. Every pain alerts us to the fact that we are not the Almighty.

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