Today it is common to find villages, towns, cities, and even districts in Mexico, Central and South America named “Guadalupe.” But in the year 1531 there was no such place in Mexico. So, I have always wondered why the appearance of the Blessed Virgin Mary is referred to as “Our Lady of Guadalupe.” It is an interesting story of linguistic misunderstanding.
Guadalupe is the name of an area, a city, a river, and a Marian shrine in Spain. The word itself comes from a mixture of Arabic and Latin roots. Remember that Spain was occupied in part and whole by an Islamic regime from 720 CE until 1492 CE, hence many words have Arabic origin. The Arabic wadi (seasonal river bed) became the Spanish “quadi” having the same meaning. “Quadi” seems to have been combined with the Latin lupus (wolf) to come up with Guadalupe.
“Comfort, give comfort to my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her service is at an end, her guilt is expiated…” (Isaiah 40:1-2)
The Prophet Isaiah is speaking to the Jewish people exiled to Babylon. His message is one of profound hope and consolation, reminding them – and us – of God’s infinite mercy. After a period of suffering and exile, God assures His people that their trials are not without purpose. He is both just and compassionate, bringing an end to their hardship and preparing a way for restoration.
Because today’s gospel reading is the same as the gospel for the Solemnity of the Annunciation, I suspect that is part of the reason that people somehow think we are celebrating the conception of Jesus in Mary’s womb. But that is not it at all. We are celebrating the conception of Mary, the daughter of Joachim and Anna, the one who will become the mother of Jesus. What is it that is “immaculate” about this conception? That because of the pure gift of God, and not on the merits of any human being, Mary was conceived without original sin. It is in the teaching of our Church that God provided such a gift so that the mother of His only begotten Son would be the holy and pure Ark of the New Covenant. It is a particular gift to Mary but also a gift to us. Let’s place that in a larger context.
It’s important to understand what the doctrine of the Immaculate Conception is and what it is not. Some people think the term refers to Christ’s conception in Mary’s womb without the intervention of a human father; but that is the Virgin Birth. Others think the Immaculate Conception means Mary was conceived “by the power of the Holy Spirit,” in the way Jesus was, but that, too, is incorrect. The Immaculate Conception means that Mary, whose conception was brought about the normal way, was conceived without original sin or its stain—that’s what “immaculate” means: without stain. The essence of original sin consists in the deprivation of sanctifying grace, and its stain is a corrupt nature. Mary was preserved from these defects by God’s grace; from the first instant of her existence she was in the state of sanctifying grace and was free from the corrupt nature original sin brings. Continue reading →
The author Ian Toll’s trilogy of the Navy/Marine Pacific campaigns during World War II was a wonderful read. What lets Toll’s trilogy stand apart from those historians who wrote before him was his access to the personal war diaries of women and men on both sides of the conflict in the Pacific. One of the journals cited at various points along the timeline was from a young Japanese woman. Continue reading →
The enemies are on the horizon. Judah is in a time of darkness or uncertainty, waiting for a light to show there is a better future coming. Today’s first reading is from Isaiah 29:17-24. Beginning with the first verse the reading lets us know that something new and transforming is afoot.
To the north, Lebanon is known for its extensive forests and cedar trees – even today the nation’s flag shows forth the mighty cedar. So, what is with the mention of forest lands becoming orchards? In order to have orchards promised, the forest has to be cut down. Isaiah has used the imagery of such clearing before as a symbol of humiliation (2:13; 10:34; 37:24). This is the way of Isaiah telling Judah of the coming reversal in the positions of the noble/privileges and the common person.
In today’s reading from Isaiah 26:1-6. It is important to recall that in yesterday’s selection the prophet began with the image of a banquet: “On this mountain, the LORD of hosts will provide for all peoples a feast of rich food and choice wines.” (Is 25:6). Isaiah chapters 24 and 25 focus on the Lord’s victory and the feast which follows. The following chapters (26 and 27) reflect in a somewhat more solemn vein upon the meaning of this victory for Judah.
In today’s reading from Isaiah 25:6-10, the prophet begins with the image of a banquet: “On this mountain, the LORD of hosts will provide for all peoples a feast of rich food and choice wines.” This is not a night out at the Ponderosa; it is more than mean. It is the banquet symbolizing God’s desire to gather His people – all people – into communion with Him. It is a vision of abundance, joy, and unity. In a world often marked by scarcity and division, this image reassures us of God’s boundless generosity and the inclusivity of His Kingdom. All are invited—there is no one excluded from His loving embrace.
The entire first reading (Isa 11:1-10) gives us a prophetic vision of the coming Messiah, a figure who will bring justice, peace, and harmony to all creation. Today’s first reading also offers two quite famous verses we have all encountered:
“But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (Isaiah 11:1)
“The wolf shall be a guest of the lamb, and the leopard shall lie down with the young goat..” (Isaiah 11:6)
In the course of reading Scriptures you will often encounter the terms “Mt. Zion”, “Jerusalem”, and the “City of David.” Are the terms identical? Are they all actual locations? Do they carry symbolic meaning? Perhaps it is good to offer a brief post on what this all means.
Originally, Mount Zion referred specifically to the Jebusite fortress that King David conquered and made his capital (2 Samuel 5:7): “But David did capture the stronghold of Zion, which is the City of David.” The City of David is located south of what in our day is referred to as the “Old City” of Jerusalem, in a ridge area. The term “City of David” is often synonymous with the earliest settlement of what became Jerusalem.
In his efforts to unify all the tribes on Israel into one nation, David relocated the Ark of the Covenant to Zion indicating that God’s presence among His people was not centered on Zion and in the City of David: “The Ark was brought into the City of David with great rejoicing.” (2 Samuel 6:12-19). While David offered to build the Lord a “house,” construction of the Temple fell to David’s son, Solomon. The Temple was built on Mount Moriah, a part of the broader Zion area (1 Kings 8:1).
Zion is repeatedly described as a place of refuge and a symbol of God’s kingship over Israel (Ps 2:6). Today’s first reading holds the prophetic promise that the Law and the Word of the Lord will come forth from Zion, promising the possibility of divine wisdom and peace. “From Zion shall go forth instruction, and the word of the LORD from Jerusalem.” (Isa 2:3)
Zion is envisioned as the site of the Messiah’s reign, bringing justice and peace to all nations: “Rejoice heartily, daughter Zion… See, your king shall come to you.” (Zechariah 9:9) Zion is identified with the heavenly city, the ultimate destination of God’s faithful. In Revelation, the Lamb (Christ) stands victorious on Mount Zion with His redeemed people: “Then I looked, and there was the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand.” (Rev 14:1)
There are several theological themes that are thus associated with Zion
God’s Presence: Zion represents God’s dwelling among His people, through the Ark, the Temple, and ultimately through Christ.
Redemption and Restoration: Zion is a symbol of hope, where God restores His people and fulfills His promises.
Eschatological Hope: The heavenly Zion is a vision of eternal communion with God. In the New Testament, associated with the heavenly Jerusalem (Hebrews 12:22)
Where does Jerusalem fit into all of this? It doesn’t “fit it” but rather surrounds it all. As the capital of Israel grew, it outgrew the City of David and expanded to encompass the ancient settlement and Mount Zion. Jerusalem then took on all the historical and theological significance from both the City of David and Mount Zion and then served as the central city in biblical history and prophecy.
friarmusings 