|
The papal declaration of the Dogma of the Assumption of Mary occurred in 1950. However, it was already a longstanding belief of the faithful. The feast had different names, e.g., the Dormition. It appears in the liturgical books as early as the fifth century. There are different readings for the Vigil Mass of this feastday: 1 Chronicles 15:3-4,15-16; 16:1-2; 1 Corinthians 15:54b-57; Luke 11:27-28. My remarks will be focused on the Mass of the Day.
First Reading: Revelation 11:19a; 12:1-6a,10ab
The Book of Revelation is the last book of the Bible. It sums up many biblical themes that appear throughout the Bible. Some commentators believe that it is set within the framework of a divine liturgy.
The Ark of the Covenant disappeared from history without comment in the Bible, when the Babylonians entered Jerusalem and destroyed the first Temple in 587 BC. There was a story that is reflected in 2 Macc 2:4-8, which indicated that the prophet Jeremiah hid the ark and some other items from the Temple before its destruction. God would reveal the place, when “God gathers His people.”
Some have interpreted that to mean an historical event, such as the restoration of the Davidic dynasty. Others saw it as a prophecy of the final judgment of God, as an eschatological promise. In this passage, the revelation of the ark in heaven is connected with the birth of the child, who was “destined to rule all the nations with an iron rod.” His rule was associated with the reign of God, since “the child was caught up to God and His throne.” The battle between the serpent and the woman on earth is reflected in the following verses as a heavenly battle, too. The final verse of this passage asserts victory of the heavenly host over the serpent, who is identified as “the devil and the satan.”
The story of the temptation of the woman by the serpent in Gn 3:1 is recalled, since “the dragon stood before the woman. . .” By this time, the serpent in the Genesis narrative, who brought death into the world, was interpreted as an image for the devil, as seen in Wis 2:24. In the Old Testament, the desert was a place of refuge for people who were fleeing persecution. The biblical author used the image of the woman to represent the people of God, Israel. Christian homilists also applied the reference to Mary, the Mother of Jesus.
Second Reading: 1 Corinthians 15:20-27
Although the belief of the resurrection of the dead is already found in the Old Testament (2 Macc 12:43), this chapter is the most expansive declaration of the resurrection of the body in the Bible. Paul affirms both the certainty of the Resurrection of Christ as well as His Resurrection as a guarantee of resurrection for the Christian.
Firstfruits are the sign that more is to follow. Paul connects the creation of Adam, through whom mortal life is possible, with the resurrection of the incarnate Christ, who brings about the possibility of immortality. Just as Adam stood for all human life, so Christ also becomes the source of life everlasting.
The threefold reference to the “sovereignty. . .authority and power” may refer to good or evil powers. Some interpreters have even assigned them to ranks of angels. Paul asserts that there is no power in heaven or earth, which can overcome the primacy of Christ over the Kingdom.
Gospel: Luke 1:39-56
Both Elizabeth and Mary became pregnant through divine intervention. The birth announcements of the children were made known by an angel. Just as the annunciations of the births of the two children are joined, so also their destiny in God’s plan of salvation for His people. Both John and Jesus will die unjustly. They meet only this one time in the prologue to the Gospel. The Catholic tradition of John the Baptist being born without Original Sin interprets his leap for joy in his mother’s womb. They will meet only once more in the main part of the Gospel, at the beginning of the public life of Jesus.
The Magnificat is the canticle for the Evening Prayer of the Church. It is filled with Old Testament allusions. It even resembles the canticle of Hannah in 1 Sm 2:1-10. The child of Hannah is the prophet Samuel. He will select the first two kings of Israel, including David. Jesus, whose lineage is traced through David, will announce the Kingdom of God. The three month stay of Mary with Elizabeth may be an allusion to the three month stay of the Ark of the Covenant in the house of Obededom (possibly “servant of Edom”), as directed by David in 2 Sm 6:11, before the Ark was brought to Jerusalem. This may also be the inspiration for the title of Mary as Ark of the Covenant in the Litany of the Blessed Virgin Mary.
The phrase, which is translated, “lowly servant,” is really a noun. It is “the lowliness/abasement of His servant.” Servants are not always treated well or have the best duties to perform. Yet, what may appear to be a demeaning task can actually lead to one’s blessing, or, even more, the blessing of others!
Fr. Solanus Casey did not have the intellectual capacity to complete theological studies as a Capuchin. So, he was ordained as a sacerdos simplex, a Mass priest, for the sake of the community. He was given the task of greeting visitors to St. Bonaventure Monastery. It wasn’t the task with the highest status. He was the porter, the doorkeeper. He took Mass intentions. Yet, in every parish to which I have been assigned, I have met people who were deeply touched by meeting this “simple priest.” Although he could not grant absolution in confession or even preach a homily, he inspired the conversion of sinners by the “lowliness” of his life and duties. He was a servant!
It is not the exalted positions of life, which give us access to the hearts of people. It is the lowliness of our lives, when we do not put ourselves above others or their needs. This is what brings about the favor and blessing of God. And it certainly raises up those who have made themselves lowly – for us!
Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.
