Catechism Links[1]
CCC 531-534: the Holy Family
CCC 1655-1658, 2204-2206: the Christian family, a domestic Church
CCC 2214-2233: duties of family members
CCC 534, 583, 2599: the Finding in the Temple
CCC 64, 489, 2578: Hannah and Samuel
CCC 1, 104, 239, 1692, 1709, 2009, 2736: we are God’s children now
CCC 163, 1023, 1161, 2519, 2772: we shall see him face to face and be like him
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| “Holy Family below the Oak” by Raffaello Sanzio 1518 |
Commentary:
Note: In Dioceses of the United States all of the options below are available. The readings specific to the C Cycle (*) are 1 Samuel 1:20-22, 24-28, Psalm 84:2-3, 5-6, 9-10, 1 John 3:1-2, 21-24, and Luke 2:41-52.
Reading 1: Sirach 3:2-6, 12-14
Commentary on Sir 3:2-6, 12-14
This reading from Sirach is essentially an exposition of the commandment to honor your father and mother. It goes into greater length about the positive benefits that come to the person who does so. It is also consistent with the early Hebrew belief that the honor received by the father of a household was transferred to the children (just as in the omitted verses 8-11, the sins are also transmitted to the children).
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Or
*First Reading: 1 Samuel 1:20-22, 24-28
Commentary on 1 Sm 1:20-22, 24-28
The story of the birth of Samuel to the previously barren Hannah is strikingly parallel to the conception and birth of St. John the Baptist. Both mothers, Hannah and Elizabeth dedicated their sons to God. In the case of Samuel his mother, in these verses, offers him as a “nazirite”: from the Hebrew word nazir, meaning, "set apart as sacred, dedicated, vowed." The nazirite vow could be either for a limited period or for life. Those bound by this vow had to abstain from all the products of the grapevine, from cutting or shaving their hair, and from contact with a corpse. They were regarded as men of God like the prophets, cf Amos 2:11-12. Examples of lifelong nazirites were Samson ( Judges 13:4-5 , 7; 16:17), Samuel ( 1 Samuel 1:11), and John the Baptizer (Luke 1:15 ). At the time of Christ the practice of taking the nazirite vow for a limited period seems to have been quite common, even among the early Christians; cf Acts 18:18; 21:23-24, 26.”[5]
In this case Hannah dedicates Samuel for life and she left him to be trained with the Priests.
CCC 1 Sm 1 489
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Responsorial Psalm: Psalm 128:1-2, 3, 4-5
R. (cf. 1) Blessed are those who fear the Lord and walk in his ways.
Commentary on Ps 128:1-2, 3, 4-5
Psalm 128 is a song of thanksgiving. It begins here with the typical blessings given to those following and having faith in the Lord. This selection features the blessing a family brings to the faithful using the symbolism of vines and olives, imagery commonly used in sacred scripture.
It also supports the creation of woman and the marriage theme in Genesis 2:18-25. It is the logical extension of the two becoming one flesh and the children flowing from that union.
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R. (cf. 5a) Blessed are they who dwell in your house, O Lord.
Commentary on Ps 84:2-3, 5-6, 9-10
Psalm 84 was used to celebrate pilgrimages to the Temple in Jerusalem (3 times a year). In these strophes the singer extols the virtue of those that are faithful and concludes with praise to the “anointed” king “our shield.”
CCC: Ps 84:3 1770
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Reading II: Colossians 3:12-21
Commentary on Col 3:12-21
St. Paul exhorts the Colossians with a litany of positive attitudes that culminate in the cardinal axiom of the faith: “love one another.” He goes on to implore them to let the peace of Christ control their every action and to praise God constantly through Jesus, God’s only Son.
The passage describes the rather controversial family hierarchy of the era portrayed by St. Paul. This entire section of the letter is a discourse on harmony within the family of Christ. It is important to note the instruction given in the first part of this reading. Paul describes the Christian rules for relationships: “Put on, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another.”
When the subordinated relationships are described in the verses following, equality in membership in the family is established.
CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:16 2641; Col 3:18-21 2204; Col 3:20 2217; Col 3:21 2286
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Commentary on Col 3:12-17
This shorter option omits the hierarchical relationship descriptions. Its focus remains consistent, however, driving the Pauline ideals of harmony and unity within the Christian Family.
CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:16 2641
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Or
*Second Reading: 1 John 3:1-2, 21-24
Commentary on 1 Jn 3:1-2, 21-24
In this selection from St. John’s first epistle we are reminded that we are all, through our Baptism, adopted children of God, and hence part of his family, the family of the faithful. St. John goes on to remind us of the obligations of that adoption: First that we believe in Jesus Christ, the Only Begotten Son of God. Second, following the formula of the Great Commandment, is that we should love one another.
The ending of the chapter speaks of Christians living a life of faith in Jesus. The Evangelist speaks of how in faith, Christians are assured, through mutual love, that they are in the Lord and the Lord also resides in them. In adhering to this most important of commandments, the Lord becomes indwelling. As a consequence of our obedience, the love of Christ and love of each other naturally follows.
CCC: 1 Jn 3 2822; 1 Jn 3:1 1692; 1 Jn 3:2 163, 1023, 1161, 1720, 2519, 2772; 1 Jn 3:21 2778; 1 Jn 3:22 2631
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Gospel: Luke 2:41-52
Commentary on Lk 2:41-52
This narrative from St. Luke tells the only story from the Gospels of Jesus growing up as a boy, part of the family with Mary and Joseph. (There are numerous stories found in the apocryphal gospels that attribute miraculous abilities and acts to the young Jesus but these are considered to be of a tradition similar to the boyhood stories of other ancient heroes such as Cyrus and Alexander by those affirming the canon of the Bible). In this account Jesus is discovered after three days (possibly symbolic to the three days in the tomb) at the Temple, engaged in discourse with “teachers,” implying he was in the outer halls of the temple. This would have been completely consistent with Jewish Law.
We note that he is listening and answering questions and is not presuming upon his station to brag or put himself forward. Finding him, we are told that Jesus asked, “Did you not know that I must be in my Father’s house?” This statement connotes a familiarity with God the Father, for the first time identifying that relationship over the role fulfilled by St. Joseph, his foster father.
CCC: Lk 2:41-52 534; Lk 2:41 583; Lk 2:46-49 583; Lk 2:48-49 503; Lk 2:49 2599; Lk 2:51-52 531; Lk 2:51 517, 2196, 2599; Lk 2:52 472
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Reflection:
The sacred texts give us a unique view of the Holy Family. They were living very typical lives in spite of the miracle of Jesus’ birth, all that had happened regarding their flight to Egypt, and the intense search that Herod had made for the Christ Child. We are given the story of Jesus, now twelve years old, one year short of the age at which he would have undergone his bar mişwāh.
The Holy Family would have come up to Jerusalem with a large number of family and friends from their home village. This explains why Jesus would not have been missed for some time after the group began its return to Nazareth. Jesus could have been (is assumed to have been) with family or friends, possibly with his cousins (St. John the Baptist could have been with that group).
Any parent can imagine the fear that must have stricken them when they realized that their son was not with the caravan. Joseph would have remembered his dream and Mary would have remembered the words of Simeon about the sword of sorrow that would pierce her heart. The panic they felt would have been excruciating, especially given the identity of their son. We can imagine their prayers as they begged the Father in heaven to keep him safe and bring him back to them.
Three days they endured that empty fear, fear that their Holy Family would not be whole again. Then, to their wonder and intense relief, they found him, sitting with the teachers of the faith in the temple precincts. We can almost see Mary rush to him, Joseph right behind. We can see Jesus looking somewhat surprised at Mother Mary’s question. He would never purposely cause his beloved mother pain (he must have known what she was yet to endure). He would never have purposely disrespected St. Joseph. His question would have been innocent: “Didn’t you know I would be here?” What a telling question. The innocence of his question tells us he presumed his holy parents knew his mission, knew what he must do, knew as much as he did about God’s plan for him.
The story concludes with the family returning to Nazareth and Jesus growing up as an obedient son, an example even in his youth. We recall this story today as we remember the bond of love between mother, father and Christ Child. They are the example of what all Christian families hope to be and struggle to achieve. We celebrate our status as adopted children of God who, through his Son, offers us a place in his heavenly home. We look forward to a day of great unity and reunion in his Kingdom.
Pax
In other Years: Feast of Saint John, Apostle and Evangelist
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[3] The picture is “Holy Family below the Oak” by Raffaello Sanzio 1518
[5] See NAB footnote on Numbers 6:1-3
[5] See NAB footnote on Numbers 6:1-3
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