A Mary, Seat of Wisdom
Thus says the wisdom of God:
"The Lord possessed me, the beginning of his ways,
the forerunner of his prodigies of long ago;
from of old I was poured forth,
at the first, before the earth.
When there were no depths I was brought forth,
when there were no fountains or springs of water;
before the mountains were settled into place,
before the hills, I was brought forth;
while as yet the earth and fields were not made,
nor the first clods of the world.
"When the Lord established the heavens I was there,
when he marked out the vault over the face of the deep;
when he made firm the skies above,
when he fixed fast the foundations of the earth;
when he set for the sea its limit,
so that the waters should not transgress his command;
then was I beside him as his craftsman,
and I was his delight day by day,
playing before him all the while,
playing on the surface of his earth;
and I found delight in the human race."
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Commentary on Prv 8:22-31
The author of Proverbs here reflects on the eternal nature of the plurality of persons in God. Wisdom here is used as a metaphor for Christ and the Holy Spirit, the first becoming incarnate and the second coming on the heels of the first. Concurrently we are reminded of the creative gift of the Triune God who delights in his people.
CCC: Prv 8:22-31 288
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B Mary, Seat of Wisdom
Wisdom sings her own praises,
before her own people she proclaims her glory;
in the assembly of the Most High she opens her mouth,
in the presence of his hosts she declares her worth:
"From the mouth of the Most High I came forth,
and mistlike covered the earth.
In the highest heavens did I dwell,
my throne on a pillar of cloud.
"Then the Creator of all gave me his command,
and my Creator who formed me chose the spot for my tent,
saying, 'In Jacob make your dwelling,
in Israel your inheritance/
Before all ages, in the beginning. God created me,
and through all ages I shall not cease to be.
In the holy tent I ministered before him,
and in Zion I fixed my abode.
Thus in the chosen city God has given me rest,
in Jerusalem is my domain.
I have struck root among the glorious people,
in the portion of the LORD, his heritage.
"Come to me, all you that yearn for me,
and be filled with my fruits;
you will remember me as sweeter than honey,
better to have than the honeycomb.
Whoever eats of me will hunger still,
whoever drinks of me will thirst for more;
whoever obeys me will not be put to shame,
whoever serves me will never fail."
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Commentary on Sir 24:1-4, 8-12,18-21
“In this chapter Wisdom speaks in the first person, describing her origin, her dwelling place in Israel, and the reward she gives her followers. As in Proverbs 8, Wisdom is described as a being who comes from God and is distinct from him. While we do not say with certainty that this description applies to a personal being, it does foreshadow the beautiful doctrine of the Word of God later developed in St. John's Gospel (John 1:1-14). In the liturgy this chapter is applied to the Blessed Virgin because of her constant and intimate association with Christ, the Incarnate Wisdom.” [1] Verses 8-12 summarize the earlier description of Wisdom and serves as an introduction to the more complete description of Wisdom’s role with the people of God that follows. [2]
CCC: Sir 24 721
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RESPONSORIAL PSALM
Psalm 147:12-13, 14-15, 19-20
R. (John 1:14) The Word became flesh and dwelt among us.
Glorify the LORD, O Jerusalem;
Psalm 147 is a hymn of praise. In these strophes the singer celebrates God’s gifts to his people, the gift of faith to the patriarch Jacob, and the gift of His presence in the holy city Jerusalem. These strophes are from the third section (each section offering praise for a different gift from God to his special people). This section focuses on the gift of the Promised Land with Jerusalem as its spiritual center. We see the call to praise Jerusalem, the Holy City, because in it was revealed the Word of God and a call to holiness. The Lord is praised for sending food that sustains the people. The final strophe also rejoices that the Law was handed on to them through Jacob.
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Matthew's Gospel tells the story of the magi (whom tradition holds were named Gaspar, Melchior, and Balthasar) coming to pay homage to Jesus. The story holds significance not only as a principal event in the life of Jesus, but also as a symbol of the Lord’s universal revelation. Scripture and tradition teach that the magi were from Persia and were not Hebrew. Their participation in the revelation of the Messiah provides a global element to the coming of Christ.
Scriptural references would have held importance for the Jewish readers of St. Matthew’s Gospel. They would have recognized the reference to “his star at its rising” as being a reference to Numbers 24:17: his star rising from Jacob – a reference to the coming of the Davidic King – the Messiah. The Gospel supports this idea, citing Micah 5:1-3 which in turn is coupled with 2 Samuel 5:2, confirming the kingship of the coming Messiah.
While this story provides depth and meaning to the coming of Christ as a universal symbol of salvation, it also sets the stage for other events in the life of Jesus. Had Herod not been made aware of the prophecy, he would not later have dispatched his solders to Bethlehem to slaughter the Holy Innocents, and Joseph would not have been forced to flee to Egypt with a babe in arms.
The shepherds said to one another,
The message, given to the shepherds by choirs of angels that they in turn brought to Mary was: “For today in the city of David a savior has been born for you who is Messiah and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger." (Luke 2 11-12) This encounter with the shepherds further reinforces Mary’s faith, the acceptance of her child’s role as explained to her by the archangel Gabriel when this wonderful and tragic journey began. She keeps and reflects in her heart about her son many times in his short life among us.
CCC: Lk 2:19 2599
Jesus entered a village
In this encounter with Martha and Mary in St. Luke’s Gospel, we see two distinct messages. First, we see the importance of the role of women and Jesus’ attitude toward them. Second we see the importance of listening to the word of God: "Mary has chosen the better part."
The selection emphasizes the importance of listening to the teachings of the Lord. While in some early texts the Lord tells Martha there is “need for only a few things,” or of one, the message is clear: Mary, in assuming the role of disciple (listening at the master’s feet) has chosen the correct or better role. Martha, concerning herself with the requirements of hospitality (old law) has chosen the lesser.
“Mystically (St. Gregory the Great, Moralia 2, 6): the two women signify two dimensions of the spiritual life. Martha signifies the active life as she busily labors to honor Christ through her work. Mary exemplifies the contemplative life as she sits attentively to listen and learn from Christ. While both activities are essential to Christian living, the latter is greater than the former. For in heaven the active life terminates, while the contemplative life reaches its perfection.” [3]
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Reflection:
We see
how the Holy Spirt works in our lives as we form a deeper relationship with the
Blessed Virgin Mary. While she possessed
a special grace of complete purity from the beginning of her life, she still
grew in faith as God’s revelation of the gift she had received became
incarnate. Her actions, when informed by
the Archangel Gabriel that she was to bear a son, demonstrates her impulse to
accept God’s will for her. In the Gospel
from St. Luke, Blessed Mary sees clearly the unique role she must play as the
Mother of God.
As a woman of faith, she would have been familiar with the words of Wisdom handed down to her. They resonated within her because of this intimate bond between mother and child. Not only was she to be the Mother of God, but also an exemplar – the image of faith that the faithful are called to follow. She is has demonstrated what we should follow as we contemplate the gift that is given to us in the great Son of God.
RESPONSORIAL PSALM
Psalm 147:12-13, 14-15, 19-20
R. (John 1:14) The Word became flesh and dwelt among us.
Glorify the LORD, O Jerusalem;
praise your God, O Zion.
For he has strengthened the bars of your gates;
he has blessed your children within you.
R. The Word became flesh and dwelt among us.
He has granted peace in your borders;
with the best of wheat he fills you.
He sends forth his command to the earth;
swiftly runs his word!
R. The Word became flesh and dwelt among us.
He has proclaimed his word to Jacob,
his statutes and his ordinances to Israel.
He has not done thus for any other nation;
his ordinances he has not made known to them. Alleluia.
R. The Word became flesh and dwelt among us.
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Commentary on Ps 147:12-13, 14-15, 19-20
Psalm 147 is a hymn of praise. In these strophes the singer celebrates God’s gifts to his people, the gift of faith to the patriarch Jacob, and the gift of His presence in the holy city Jerusalem. These strophes are from the third section (each section offering praise for a different gift from God to his special people). This section focuses on the gift of the Promised Land with Jerusalem as its spiritual center. We see the call to praise Jerusalem, the Holy City, because in it was revealed the Word of God and a call to holiness. The Lord is praised for sending food that sustains the people. The final strophe also rejoices that the Law was handed on to them through Jacob.
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GOSPEL
A Entering the house, they saw the child with Mary, his mother.
When Jesus was born in Bethlehem of Judea,
in the days of King Herod,
behold, magi from the east arrived in Jerusalem, saying,
“Where is the newborn king of the Jews?
We saw his star at its rising
and have come to do him homage.”
When King Herod heard this,
he was greatly troubled,
and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people,
He inquired of them where the Christ was to be born.
They said to him, “In Bethlehem of Judea,
for thus it has been written through the prophet:
And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel.”
Then Herod called the magi secretly
and ascertained from them the time of the star’s appearance.
He sent them to Bethlehem and said,
“Go and search diligently for the child.
When you have found him, bring me word,
that I too may go and do him homage.”
After their audience with the king they set out.
And behold, the star that they had seen at its rising preceded them,
until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
and on entering the house
they saw the child with Mary his mother.
They prostrated themselves and did him homage.
Then they opened their treasures
and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod,
they departed for their country by another way.
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Commentary on Mt 2:1-12
Matthew's Gospel tells the story of the magi (whom tradition holds were named Gaspar, Melchior, and Balthasar) coming to pay homage to Jesus. The story holds significance not only as a principal event in the life of Jesus, but also as a symbol of the Lord’s universal revelation. Scripture and tradition teach that the magi were from Persia and were not Hebrew. Their participation in the revelation of the Messiah provides a global element to the coming of Christ.
Scriptural references would have held importance for the Jewish readers of St. Matthew’s Gospel. They would have recognized the reference to “his star at its rising” as being a reference to Numbers 24:17: his star rising from Jacob – a reference to the coming of the Davidic King – the Messiah. The Gospel supports this idea, citing Micah 5:1-3 which in turn is coupled with 2 Samuel 5:2, confirming the kingship of the coming Messiah.
While this story provides depth and meaning to the coming of Christ as a universal symbol of salvation, it also sets the stage for other events in the life of Jesus. Had Herod not been made aware of the prophecy, he would not later have dispatched his solders to Bethlehem to slaughter the Holy Innocents, and Joseph would not have been forced to flee to Egypt with a babe in arms.
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B Mary Treasured all these things and pondered them in her heart.
The shepherds said to one another,
“Let us go, then, to Bethlehem
to see this thing that has taken place,
which the Lord has made known to us.”
So they went in haste and found Mary and Joseph,
and the infant lying in the manger.
When they saw this,
they made known the message
that had been told them about this child.
All who heard it were amazed
by what had been told them by the shepherds.
And Mary kept all these things,
reflecting on them in her heart.
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Commentary on Lk 2:15b-19
The message, given to the shepherds by choirs of angels that they in turn brought to Mary was: “For today in the city of David a savior has been born for you who is Messiah and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger." (Luke 2 11-12) This encounter with the shepherds further reinforces Mary’s faith, the acceptance of her child’s role as explained to her by the archangel Gabriel when this wonderful and tragic journey began. She keeps and reflects in her heart about her son many times in his short life among us.
CCC: Lk 2:19 2599
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C Mary chose the better part.
Jesus entered a village
where a woman whose name was Martha welcomed him.
She had a sister named Mary
who sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said,
"Lord, do you not care
that my sister has left me by myself to do the serving?
Tell her to help me."
The Lord said to her in reply,
"Martha, Martha, you are anxious and worried about many things.
There is need of only one thing.
Mary has chosen the better part
and it will not be taken from her."
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Commentary on Lk 10:38-42
In this encounter with Martha and Mary in St. Luke’s Gospel, we see two distinct messages. First, we see the importance of the role of women and Jesus’ attitude toward them. Second we see the importance of listening to the word of God: "Mary has chosen the better part."
The selection emphasizes the importance of listening to the teachings of the Lord. While in some early texts the Lord tells Martha there is “need for only a few things,” or of one, the message is clear: Mary, in assuming the role of disciple (listening at the master’s feet) has chosen the correct or better role. Martha, concerning herself with the requirements of hospitality (old law) has chosen the lesser.
“Mystically (St. Gregory the Great, Moralia 2, 6): the two women signify two dimensions of the spiritual life. Martha signifies the active life as she busily labors to honor Christ through her work. Mary exemplifies the contemplative life as she sits attentively to listen and learn from Christ. While both activities are essential to Christian living, the latter is greater than the former. For in heaven the active life terminates, while the contemplative life reaches its perfection.” [3]
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Reflection:
 |
| Our Lady Seat of Wisdom by Adolphe-William Bouguereau, 1860's |
As a woman of faith, she would have been familiar with the words of Wisdom handed down to her. They resonated within her because of this intimate bond between mother and child. Not only was she to be the Mother of God, but also an exemplar – the image of faith that the faithful are called to follow. She is has demonstrated what we should follow as we contemplate the gift that is given to us in the great Son of God.
How
often do we kneel before the Most Holy Sacrament of the Altar and contemplate
what that gift means to us, as Mary contemplated that same gift upon hearing
the words of the shepherds in Bethlehem?
Where does Mary’s wisdom lead us in our actions and in our prayer? These are the things Mary, seat of wisdom,
teaches us. Indeed, her lap was, from his earliest years, the seat of wisdom.
Pax
*Note: The citation for this reading is incorrect in Lectionary (reads Sir 21)
[1] See NAB footnote on Sirach 24:1-27
[2] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 33:56, p. 549.
[3] Ignatius Catholic Study Bible (Ignatius Press, San Francisco, CA. © 2010), 129.
[3] Ignatius Catholic Study Bible (Ignatius Press, San Francisco, CA. © 2010), 129.
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