Catechism Links[1]
CCC 456-460, 566: “Why did the Word become flesh?”
CCC 461-463, 470-478: the Incarnation
CCC 437, 525-526: the Christmas mystery
CCC 439, 496, 559, 2616: Jesus is the Son of David
CCC 65, 102: God has said everything in his Word
CCC 333: the incarnate Christ worshipped by the angels
CCC 1159-1162, 2131, 2502: the Incarnation and images of Christ
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“Nativity” by Marten de Vos, 1577
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Commentary:
Reading 1: Isaiah 52:7-10
Commentary on Is 52:7-10
At the time of its writing, the Prophet’s intent was to proclaim the joy of the return of the Jews from the Babylonian exile to Judah. He sees the event as salvation for the Hebrew people. God leads them back to the land he gave their fathers.
From a greater distance and depth of understanding, we see him announcing the coming of the Messiah and the salvation that comes to the New Jerusalem through Jesus Christ.
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Responsorial Psalm: Psalm 98:1, 2-3, 3-4, 5-6
R. (3c) All the ends of the earth have seen the saving power of God.
Commentary on Ps 98:1, 2-3, 3-4, 5-6
Psalm 98 is a song of praise and thanksgiving. We see in this selection how God is praised for the strength he lends his people and the salvation he brings to those who are faithful. The psalm rejoices in God’s salvation. The Lord has revealed his compassion toward the people, and they sing his praises in response. As the Hebrews saw this as salvation for the people of Israel
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Reading II: Hebrews 1:1-6
Commentary on Heb 1:1-6
“The letter (to the Hebrews) opens with an introduction consisting of a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Hebrews 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Hebrews 1:2) the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Hebrews 1:3-4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God's glory and imprint of his being (Hebrews 1:3; cf Wisdom 7:26).”[5]
While the book is attributed to St. Paul from the earliest times in the Church (St. Clement of Alexandria and Eucebius of Caesarea in the 3rd century), we note that the introduction lacks any mention of the identity of the author and hence has caused wide debate (Origen accepted it only as Pauline thought but argued that the language and style were not like his other letters). Regardless of its authorship, it has been part of the Canon of sacred scriptures from the late second century A.D. onward, and tradition holds that St. Paul was responsible for its publication even if he did not dictate it.
In addition to the lack of a standard greeting as part of the introduction, we note another emphasis which gives us insight into how the Christian community viewed the transformative event of the revelation brought through Christ. Using the phrase, “…in these last days,” the author provides a sense that the “Christ event” was seen as the end of an age of mankind and the beginning of another (see also Isaiah 2:2, Jeremiah 23:20, Ezekiel 38:16, and Daniel 10:14).
The content establishes Jesus’ supreme position as one in essence with the Father. “The letter (to the Hebrews) opens with an introduction consisting of a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets, including Abraham, Moses, and all through whom God spoke. But now in these last days the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. [Parts of this selection] Hebrews 1:3-4 may be based upon a liturgical hymn, assimilate [sic] the Son to the personified Wisdom of the Old Testament as refulgence of God's glory and imprint of his being; cf Wisdom 7:26).”[6]
CCC: Heb 1:1-3 102; Heb 1:1-2 65; Heb 1:3 241, 320, 2502, 2777, 2795; Heb 1:6 333
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Gospel: John 1:1-18
Commentary on Jn 1:1-18
The introduction of St. John’s Gospel first provides the description of the relationship of God and Jesus who is the Logos – or word of God. The Word is light to the world and all things are subordinate to the Word because they were created by and through the Word.
St. John then introduces John the Baptist as one who came to testify to the light (now homologous above with the Word). His message, like that of Jesus was not accepted by the very people created by the Lord. He goes on to say that those who accept Christ are adopted by God.
Concluding this selection, the Evangelist makes his own profession as he speaks of the incarnation of the eternal as “the word became flesh and made his dwelling among us.” His divinity is once more established as he says “…we saw his glory, the glory as of the Father’s only Son.” This was the message St. John tells us he was sent to bring. He then reestablishes himself as messenger and servant of the one who sent him, Jesus. He says that while Moses brought the Law, Christ came and revealed God himself.
CCC: Jn 1:1-3 291; Jn 1:1 241, 454, 2780; Jn 1:3 268; Jn 1:4 612; Jn 1:6 717; Jn 1:7 719; Jn 1:9 1216; Jn 1:11 530; Jn 1:12-18 1996; Jn 1:12-13 706; Jn 1:12 526, 1692; Jn 1:13 496, 505, 526; Jn 1:14 423, 445, 454, 461, 594, 705, 2466; Jn 1:16 423, 504; Jn 1:17 2787; Jn 1:18 151, 454, 473
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OR: John1:1-5, 9-14
Commentary on Jn1:1-5, 9-14
In the shorter form, reference to St. John the Baptist is omitted. The focus is on the introduction of St. John’s Gospel which first provides the description of the relationship of God and Jesus who is the Logos – or word of God. The Word is light to the world and all things are subordinate to the Word because they were created by and through the Word.
Concluding this selection, the Evangelist makes his own profession as he speaks of the incarnation of the eternal as “the word became flesh and made his dwelling among us.” His divinity is once more established as he says “…we saw his glory, the glory as of the Father’s only Son”. This was the message St. John tells us he was sent to bring. He then reestablishes himself as messenger and servant of the one who sent him, Jesus. He says that while Moses brought the Law, Christ came and revealed God himself.
CCC: Jn 1:1-3 291; Jn 1:1 241, 454, 2780; Jn 1:3 268; Jn 1:4 612; Jn 1:9 1216; Jn 1:11 530; Jn 1:12-18 1996; Jn 1:12-13 706; Jn 1:12 526, 1692; Jn 1:13 496, 505, 526; Jn 1:14 423, 445, 454, 461, 594, 705, 2466
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Reflection:
“This feast is held in common by the whole creation: the stars run in the heavens, magi arrive from foreign lands, the earth receives him in a cave. There is nothing that does not add to this feast, nothing that does not come to it with full hands. Let us, too, ring out a song of joy” [7]
- Saint Basil
Profound awe tempers our enthusiasm as our joy at the incarnation of the Word is announced by St. John’s Gospel today. His is not the story of the baby Jesus born in the manger in Bethlehem St. John does not mention the difficult journey from Nazareth
This day we are reminded that he who took on flesh and became man for our salvation is eternal. Before he came to the virgin’s womb was the Word. When God created all that is, there was the Word. It was through the Word that we have life and light, because the Word is light.
God took the light of creation and incarnated it as man so that we might see the light and understand the love of God, who was both eternal and mortal in the form of Jesus. It is this amazing gift we celebrate today as we ponder the love of one so great he is beyond our imagining.
We are reminded too that when the light came into the world, it was rejected by those who love the darkness. The Word made flesh was not to be adored, but brought light to mankind nonetheless. His short journey was from the manger to the cross, and while we celebrate one on this day, we remember the other.
Today, whether we recall the manger in Bethlehem or the Logos, the Word that brought light into the world, we thank the Father, who through his Son’s sacrifice has adopted us and provided us with salvation through the forgiveness of our sins. We celebrate the great love we receive in this gift and pass that love on to all we meet so that we to become light in dark places.
Merry Christmas indeed, in the Word comes our joy and the peace of him who was made flesh for our salvation.
Joy to the World!
[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 “Nativity” by Marten de Vos, 1577
[5] See NAB footnote on Heb 1:1-6
[6] ibid
[7] Homily on the birth of Christ; PG 31, 1471f.
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