Advent / Christmas
God's Mercy Endures Forever: Guidelines on the Presentation of Jews and Judaism in Catholic Preaching (excerpt on Advent)
- Created: September 18, 1988
- Written by Bishops' Committee on the Liturgy
Advent: The Relationship between the Scriptures
9. As Catholic homilists know, the liturgical year presents both opportunities and challenges. One can show the parallels between the Jewish and Catholic liturgical cycles. And one can, with clarity, confront misinterpretations of the meaning of the lectionary readings, which have been too familiar in the past. Specifically, homilists can guide people away from a triumphalism that would equate the pilgrim Church with the Reign of God, which is the Church's mission to herald and proclaim. Likewise, homilists can confront the unconscious transmission of anti-Judaism through clichés that derive from an unhistorical overgeneralization of the self-critical aspects of the story of Israel as told in the Scriptures (e.g., "hardheartedness" of the Jews, 'blindness," "legalism," "materialism," "rejection of Jesus," etc.). From Advent through Passover/Easter, to Yom Kippur and Rosh Hashana, the Catholic and Jewish liturgical cycles spiral around one another in a stately progression of challenges to God's people to repent, to remain faithful to God's call, and to prepare the world for the coming of God's Reign. While each is distinct and unique, they are related to one another. Christianity is engrafted on and continues to draw sustenance from the common root, biblical Israel (Rom 11:13-24).
10. In this respect, the 1985 Notes, stressing "the unity of the divine plan" (no. 11), caution against a simplistic framing of the relationship of Christianity and Judaism as "two parallel ways of salvation" (no. 7). The Church proclaims the universal salvific significance of the Christ-event and looks forward to the day when "there shall be one flock and one shepherd" (Jn 10:16; cf. Is 66:2; Zep 3:9; Jet 23:3; Ez 11:17; see also no. 31e below). So intimate is this relationship that the Church "encounters the mystery of Israel" when "pondering her own mystery" (1974 Guidelines, no. 5).
11. The lectionary readings from the prophets are selected to bring out the ancient Christian theme that Jesus is the "fulfillment" of the biblical message of hope and promise, the inauguration of the "days to come" described, for example, by the daily Advent Masses, and on Sundays by Isaiah in cycle A and Jeremiah in cycle C for the First Sunday of Advent. This truth needs to be framed very carefully. Christians believe that Jesus is the promised Messiah who has come (see Lk 4:22), but also know that his messianic kingdom is not yet fully realized. The ancient messianic prophecies are not merely temporal predictions but profound expressions of eschatological hope. Since this dimension can be misunderstood or even missed altogether, the homilist needs to raise clearly the hope found in the prophets and heightened in the proclamation of Christ. This hope includes trust in what is promised but not yet seen. While the biblical prophecies of an age of universal shalom are "fulfilled" (i.e., irreversibly inaugurated) in Christ's coming, that fulfillment is not yet completely worked out in each person's life or perfected in the world at large (1974 Guidelines, no. 2). It is the mission of the Church, as also that of the Jewish people, to proclaim and to work to prepare the world for the full flowering of God's Reign, which is, but is "not yet" (cf. 1974 Guidelines, II). Both the Christian "Our Father" and the Jewish Kaddish exemplify this message. Thus, both Christianity and Judaism seal their worship with a common hope: "Thy kingdom come!"
12. Christians proclaim that the Messiah has indeed come and that God's Reign is "at hand." With the Jewish people, we await the complete realization of the messianic age.
In underlining the eschatological dimension of Christianity, we shall reach a greater awareness that the people of God of the Old and the New Testament are tending toward a like end in the future: the coming or return of the Messiah--even if they start from two different points of view (1985 Notes, nos. 18-19).
13. Other difficulties may be less theologically momentous but can still be troublesome. For example, the reading from Baruch in cycle C or from Isaiah in cycle A for the Second Sunday of Advent can leave the impression that pre-Jesus Israel was wholly guilt-ridden and in mourning, and Judaism virtually moribund. In fact, in their original historical settings, such passages reveal Judaism's remarkable capacity for self-criticism. While Israel had periods of deep mourning (see Lamentations) and was justly accused of sinfulness (e.g., see Jeremiah), it also experienced periods of joy, return from Exile, and continuing teshuvah, turning back to God in faithful repentance. Judaism was and is incredibly complex and vital, with a wide variety of creative spiritual movements vying for the people's adherence.
14. The reform of the liturgy initiated by the Second Vatican Council reintroduced regular readings from the Old Testament into the lectionary. For Catholics, the Old Testament is that collection that contains the Hebrew Scriptures and the seven deuterocanonical books. Using postbiblical Jewish sources, with respect for the essential differences between Christian and Jewish traditions of biblical interpretation, can enliven the approach to the biblical text (cf. nos. 3la and 31i below). The opportunity also presents a challenge for the homilist. Principles of selection of passages vary. Sometimes the readings are cyclic, providing a continuity of narrative over a period of time. At other times, especially during Advent and Lent, a reading from the prophets or one of the historical books of the Old Testament and a gospel pericope are "paired," based on such liturgical traditions as the sensus plenior (fuller meaning) or, as is especially the case in Ordinary Time, according to the principle of typology, in which biblical figures and events are seen as "types" prefiguring Jesus (see no. 31e below).
15. Many of these pairings represent natural associations of similar events and teachings. Others rely on New Testament precedent and interpretation of the messianic psalms and prophetic passages. Matthew 1:23, for example, quotes the Septuagint, which translates the Hebrew almah (young woman) as the Greek for virgin in its rendering of Isaiah 7:14. The same biblical text, therefore, can have more than one valid hermeneutical interpretation, ranging from its original historical context and intent to traditional Christological applications. The 1985 Notes describe this phenomenon as flowing from the "unfathomable riches" and "inexhaustible content" of the Hebrew Bible. For Christians, the unity of the Bible depends on understanding all Scripture in the light of Christ. Typology is one form, rooted in the New Testament itself, of expressing this unity of Scripture and of the divine plan (see no. 31e below). As such, it "should not lead us to forget that it [the Hebrew Bible] retains its own value as Revelation that the New Testament often does no more than resume" (1985 Notes, no. 15; cf. Dei Verbum, 14-18).