Catechism Links[1]
CCC 638-655, 989, 1001-1002: The Resurrection of Christ and our resurrection
CCC 647, 1167-1170, 1243, 1287: Easter, the Lord’s Day
CCC 1212: The Sacraments of Initiation
CCC 1214-1222, 1226-1228,1234-1245, 1254: Baptism
CCC 1286-1289: Confirmation
CCC 1322-1323: Eucharist
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| “Holy Women at Christ's Tomb” by Annibale Carracci, 1590s |
Commentary:
Reading 1: Genesis 1:1—2:2
Commentary on Gn 1:1—2:2
Scripture begins with the first creation account from Genesis. God creates the universe, the earth, and all living things. God creates an orderly universe out of primordial chaos. The separation of the waters (fresh water from salt waters of the sea and “the upper waters” held up by the dome of the sky) are later referenced in 2 Kings 7:2, 2 Kings 7:19 and Psalm 104:13. The ancient authors considered a day to begin at sunset. The literary structure used, breaking God’s creative effort into six days, stressed the sacredness of the seventh day in the faith structure of the Israelites. His final creation is the Sabbath, a day of rest and worship. The creation of humankind is considered the climax of God’s creative action primarily because God gives dominion to man over the rest of creation.
CCC: Gn 1:1-2:4 337; Gn 1:1 268, 279, 280, 290; Gn 1:2-3 292; Gn 1:2 243, 703, 1218; Gn 1:3 298; Gn 1:4 299; Gn 1:10 299; Gn 1:12 299; Gn 1:14 347; Gn 1:18 299; Gn 1:21 299; Gn 1:26-29 2402; Gn 1:26-28 307; Gn 1:26-27 1602; Gn 1:26 36, 225, 299, 343, 2501, 2809; Gn 1:27 355, 383, 1604, 2331; Gn 1:28-31 2415; Gn 1:28 372, 373, 1604, 1607, 1652,2331, 2427; Gn 1:31 299, 1604; Gn 2:1-3 345
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Commentary on Genesis 1:1, 26-31a
This shorter version of the first creation account from Genesis omits how God created the universe and the earth. It begins with the creation of all living things and concludes with the creation of man. The focus is changed from emphasis on all creation to the creation of life in all its diversity.
CCC: Gn 1:1-2:4 337; Gn 1:1 268, 279, 280, 290; Gn 1:2-3 292; Gn 1:26-29 2402; Gn 1:26-28 307; Gn 1:26-27 1602; Gn 1:26 36, 225, 299, 343, 2501, 2809; Gn 1:27 355, 383, 1604, 2331; Gn 1:28-31 2415; Gn 1:28 372, 373, 1604, 1607, 1652,2331, 2427; Gn 1:31 299, 1604; Gn 2:1-3 345
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Responsorial Psalm: Psalm 104:1-2, 5-6, 10, 12, 13-14, 24, 35
R. (30) Lord, send out your Spirit, and renew the face of the earth.
Commentary on Ps 104:1-2, 5-6, 10, 12,13-14, 24, 35
Psalm 104 is a song of thanksgiving celebrating the creation event. A constant theme throughout the psalms is thanks for the gift of God's creation.
R. (5b) The earth is full of the goodness of the Lord.
Commentary on Ps 33:4-5, 6-7, 12-13, 20 and22
Psalm 33 is a song of thanksgiving for God’s creative majesty. In this song the Logos is also mentioned tying the creative event to Jesus – the Word of God – the Logos.
CCC: Ps 33:6 292, 703
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Reading II: Genesis 22:1-18
Commentary on Gn 22:1-18
Abraham is put to the test to prove his faithfulness to God. He is to offer his son Isaac as a holocaust – an offering completely burnt on the altar. Abraham, though reluctant, is faithful to God and follows his instructions. At the last moment, when God is sure that Abraham has even greater love for God than for his beloved son Isaac, he stops Abraham and “blesses him abundantly,” making him the father of nations. (Note: the use of the term “beloved”: “Only one: uniquely precious, especially loved; therefore the same term is rendered in Genesis 22:12, 17 as 'beloved.’”[5] This connotation is used extensively in the New Testament identifying Jesus as God’s “beloved” son; again, only one and uniquely precious (Matthew 3:17, Matthew 17:5, Mark 9:7, Colossians 1:13).
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Commentary on Gn 22:1-2, 9a, 10-13, 15-18
In this shorter form, Abraham is put to the test. He is to offer his son Isaac as a holocaust – an offering completely burnt on the altar. Abraham, though reluctant, is faithful to God and follows his instructions. At the last moment, when God is sure that Abraham has greater love for God than even his beloved son Isaac, he stops Abraham and “blesses him abundantly,” making him the father of nations.
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Responsorial Psalm: Psalm 16:5, 8, 9-10, 11
R. (1) You are my inheritance, O Lord.
Commentary on Ps 16:5, 8, 9-10, 11
Psalm 16 is song of thanksgiving and praise, in this instance for presence of the Lord and his saving power. It refers to the end times as well: “because you will not abandon my soul to the netherworld, nor will you suffer your faithful one to undergo corruption.” The intention of this selection is to remind us that there is a resurrection of the dead, and that we should take heart in God who makes this promise.
CCC: Ps 16:9-10 627
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Reading III: Exodus 14:15—15:1
Commentary on Ex 14:15—15:1
This selection of Exodus is the crossing of the Red (Reed) Sea and the destruction of the Egyptian army following them. While this event is at the beginning of the Exodus story, it is the most spectacular intervention by God of the journey and, coupled with the striking of the firstborn of Egypt, the most forceful act, freeing the Hebrews from further retribution and harassment on the part of pharaoh and the Egyptians. The concluding canticle, "Song at the Sea" (15:1-26), is used frequently in Christian liturgy celebrating God’s salvation (see notes on Exodus 15:1-2, 3-4, 5-6,17-18 below).
CCC: Ex 15:1 2810
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Responsorial Psalm: Exodus 15:1-2, 3-4, 5-6, 17-18
R. (1b) Let us sing to the Lord; he has covered himself in glory.
Commentary on Ex 15:1-2, 3-4, 5-6, 17-18
"The Song at the Sea, a victory chant commemorating Israel's deliverance and Egypt's destruction. Even more, it is a hymn of praise to Yahweh, who is hailed as Savior (15:2), Warrior (15:3), Redeemer (15:13), and King (15:18). The song adopts a dual perspective: the first part looks back on the Exodus event (15:1-12) and the second part looks forward to Israel's future occupation of Canaan (15:13-18). A similar dual perspective shapes the Song of Moses in Deuteronomy 32:1-43."[6] This canticle was frequently used in early Christian liturgy to celebrate God’s saving power.
CCC: Ex 15:1 2810
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Reading IV: Isaiah 54:5-14
Commentary on Is 54:5-14
Isaiah portrays Jerusalem as the wife in relationship with God. The reference, relevant to the Hebrews, reflects upon the Babylonian exile (“For a brief moment I abandoned you …“) and the return from that exile. The people, by returning to the land God gave them, are returning to God’s favor (“In justice shall you be established, far from the fear of oppression, where destruction cannot come near you “). This passage is understood by the Christian faithful to refer to the New Jerusalem, Zion, the Church, and God’s heavenly kingdom. In this oracle the Prophet speaks of the everlasting covenant that would be established in the Messiah.
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Responsorial Psalm: Psalm 30:2, 4, 5-6, 11-12, 13
R. (2a) I will praise you, Lord, for you have rescued me.
Commentary on Ps 30:2, 4, 5-6, 11-12, 13
Psalm 30 is an individual hymn of praise. In this selection we find the singer praising God for deliverance. In the second part, others are asked to join in the hymn and then there is a return to thanks and praise in the final strophe. The image of resurrection is clearly evident in the first strophe: “O Lord, you brought me up from the netherworld; you preserved me from among those going down into the pit.”
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Reading V: Isaiah 55:1-11
Commentary on Is 55:1-11
In this selection from Isaiah the prophet paints a picture of the salvific power of the Messiah to come. He tells the poor and downtrodden that faith in God’s saving grace shall bring them the reward of their faith. We also hear how God’s salvation is given to all peoples. We recall, as the Prophet reminds us, that salvation flows from his promise to extend David’s line, that the Messiah comes from that lineage in fulfillment of Isaiah’s prophecy.
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Responsorial Psalm: Isaiah 12:2-3, 4, 5-6
R. (3) You will draw water joyfully from the springs of salvation.
Commentary on Is 12:2-3, 4bcd, 5-6
This hymn of praise is a profession of faith: “My strength and my courage is the Lord, and he has been my savior.” It also does something interesting in that it challenges those who profess their faith in the Lord to proclaim it in the world: “…among the nations make known his deeds, proclaim how exalted is his name.”
This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.
CCC: Is 12:3 2561
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Reading VI: Baruch 3:9-15, 32
Commentary on Bar 3:9-15, 32
Baruch, the secretary of Jeremiah, composes this poem in praise of the Law of Moses. The poem rejoices in the saving power of God for those who are faithful using Wisdom-like references to speak of divine intervention. "This section is a consideration and eulogy of the divine attribute of true Wisdom; at the same time, it is an exhortation addressed to Israel ("Listen, Israel": 3:9). This passage from Baruch is similar in style to many of the Wisdom writings in the Old Testament. True Wisdom was given to Israel, who forsook it (3:9-14). The pagan nations look for Wisdom where there is none, Wisdom in solely human terms: they believe that it is to he found in worldly power and wealth, and in control over natural resources and animals (3:15-31); they tail to seek the Wisdom that comes from God (3:32-36; cf. Job 28:12-28; Sirach 1:1-10; Wisdom 7:7-14). The Lord revealed his Wisdom to Israel in the Law; they should consider themselves blessed for having been chosen to receive the commandments of the Lord (3:37-4:4)."[7]
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Responsorial Psalm: Psalm 19:8, 9, 10, 11
R. (John 6:68c) Lord, you have the words of everlasting life.
Commentary on Ps 19:8, 9, 10, 11
Psalm 19 is a hymn of praise. In this passage, we give praise to God’s gift of the Law which guides us in our daily lives. The hymn also extols the virtue of obedience and steadfastness to the Law and its precepts. The passage also reflects the idea that following God’s statutes leads to peace and prosperity.
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Reading VII: Ezekiel 36:16-17a, 18-28
Commentary on Ez 36:16-17a, 18-28
Contained within this selection from Ezekiel is one of the earliest and most complete descriptions of the theology of Baptism (Ez 36; 24-28). We see the Lord’s great love for the people manifest in first purifying them (“I will sprinkle clean water upon you…”), and then giving them a conversion of heart and the gift of the Holy Spirit (“I will give you a new heart and place a new spirit within you…”). Implicit in this passage is the divine adoption that takes place in Baptism. God claims his sons and daughters as his own possession, his children, and provides an inheritance, the heavenly kingdom, eternal salvation.
CCC: Ez 36 64, 2811; Ez 36:20-22 2814; Ez 36:20-21 2812; Ez 36:25-28 715; Ez 36:25-27 1287; Ez 36:26-27 1432; Ez 36:26 368
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Responsorial Psalm
When baptism is celebrated: Psalm 42:3, 5; 43:3, 4
R. (42:2) Like a deer that longs for running streams, my soul longs for you, my God.
Commentary on Ps 42:3, 5; 43:3, 4
The water theme in this song of thanksgiving reminds us of the life-giving bath that is Baptism. Those receiving the sacrament will be moved by the obvious invitation to join with God fully in this adoption into God's family, sharing in his Heavenly Kingdom.
CCC: Ps 42:3 2112
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When baptism is not celebrated: Isaiah 12:2-3, 4bcd, 5-6
R. (3) You will draw water joyfully from the springs of salvation.
Commentary on Is 12:2-3, 4bcd, 5-6
This hymn of praise is a profession of faith: “My strength and my courage is the Lord, and he has been my savior.” It also does something interesting in that it challenges those who profess their faith in the Lord to proclaim it in the world: “…among the nations make known his deeds, proclaim how exalted is his name.”
This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.
CCC: Is 12:3 2561
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Or-
When baptism is not celebrated: Psalm 51:12-13, 14-15, 18-19
R. (12a) Create a clean heart in me, O God.
Commentary on Ps 51:12-13, 14-15, 18-19
Psalm 51 is the fourth and most famous of the penitential psalms. The psalmist sings in these verses that only God can reverse the awful effects of sin. Through this action, taken by the Holy Spirit, God’s salvation is made manifest in the repentant and contrite heart. We are also reminded of Baptism and the purifying effect of that bath.
CCC: Ps 51:12 298, 431; Ps 51:19 1428, 2100
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Epistle: Romans 6:3-11
Commentary on Rom 6:3-11
This reading from Romans reminds the Christian that all who have been joined to Christ in Baptism are also joined to his death. Without the inevitable death of the body there is no resurrection. St. Paul teaches that, since Christ came to insure his followers could be absolved from sin, the great promise is that those baptized in the faith will rise with him, free from all sin.
"In all those who have been baptized these same events in Christ's life are in some way reproduced. "Our past sins have been wiped out by the action of grace. Now, so as to stay dead to sin after Baptism, personal effort is called for, although God's grace continues to be with us, providing us with great help" (Chrysostom, "Hom. on Rom.", 11). This personal effort might be encapsulated in a resolution: "May we never die through sin; may our spiritual resurrection be eternal" (St. J. Escriva, "Holy Rosary", 1st Glorious Mystery)."[8]
CCC: Rom 6:3-9 1006; Rom 6:3-4 1214, 1227, 1987; Rom 6:4-5 790; Rom 6:4 537, 628, 648, 654, 658, 730,977, 1697; Rom 6:5 1694, 2565; Rom 6:8-11 1987; Rom 6:10 1085; Rom 6:11 1694
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Responsorial Psalm: Psalm 118:1-2, 16-17, 22-23
R. Alleluia, alleluia, alleluia.
Commentary on Ps 118:1-2, 16-17, 22-23
Psalm 118 is in regular use during the Easter season. It is a liturgical song of praise and victory. The messianic imagery is so strong that it has been used for the past three days, reflecting the joy of the Church in the Eastertide. This litany of thanksgiving features the cornerstone image that, in addition to Acts 10:34a, 37-43 (Easter Sunday), was also used in the Gospel of St. Mark (Mark 12:10) and the first epistle of St. Peter (1 Peter 2:7) (there are 9 other scripture references not listed here).
CCC: Ps 118:22 587, 756
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Gospel: Matthew 28:1-10
Commentary on Mt 28:1-10
St. Matthew’s account of the empty tomb has much in common with Mark and Luke. Unique in this account is the dramatic action which rolls the stone away from the tomb, and the proactive angelic presence announcing the resurrection. In none of the Gospel accounts do we actually see Christ rising from the dead. The empty tomb, and the reminder that Jesus told his disciples that he would rise after three days, is the evidence of the great salvific event.
The two women’s encounter with Christ as they ran to tell the disciples is unique in the synoptic Gospels, but is similar to the account from St. John. They embraced him, a physical form, raised from the dead.
CCC: Mt 28:1 500, 2174, 2174; Mt 28:6 652; Mt 28:9-10 641; Mt 28:9 645; Mt 28:10 654
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Homily:
Before I begin my homiletic remarks I would like to extend a warm welcome to any visitors or guests. When we celebrate the sacraments of initiation on this, the holiest of all nights in the Church year, there are often visitors for whom this is the first time they have attended a Catholic Church. If there any “first timers” present, I would like to assure you that this celebration is not typical. First, we start off with the Church being lit as it is now. I’m sure some of you may have wondered at the beginning if we had paid our electric bill. Also, the celebrations are not quite this long or complex.
Actually, tonight’s events are the third part of a celebration we call the Triduum that began on Holy Thursday with the Feast of the Lord’s Supper. We recalled how Christ left us the perpetual gift of his Body and Blood, recreated in the Eucharist (or communion). The worship continued yesterday, as at our Good Friday service we once again proclaimed the Lord’s passion and death. We reverenced the Cross upon which some thought Jesus was defeated, the Cross that became the Lord’s weapon, with which he defeated death itself.
The Candidates and Catechumens who experienced the first two parts of this drama of faith look on with us tonight in expectation. Theirs has been a long journey that began the day they were born, and has become much more focused since September when they began their discernment and preparation for tonight’s great feast. While they have rehearsed their parts in this celebration, they cannot imagine the outpouring of God’s love and grace they will receive at the saving hands of our risen Savior.
Three days in the prison of the tomb has ended. We wake in the new light of the Easter Candle, as if from a bad dream. The passion of our Lord was an abject demonstration of how much pain and suffering can be inflicted by those who fear what God can accomplish in the world. And tonight, our fears are vanquished, the new light has been lit, the Lord is risen, and once more the bells of the Gloria have been rung.
Our celebration on this night is embellished as the high points of God’s plan have been laid out for us in sacred scripture. From the very dawn of creation, described in Genesis, the first revelation of God’s love for humankind is revealed in the very act of creation. It was shortly after the creation event that sin entered the world, and with it death as Adam and Eve were tempted and failed, disobeying their creator.
Through all the generations that followed, through Abraham, Isaac, and Jacob, God showed his affection for his chosen people, using holy men and women to show the people who believed in him the way to salvation. Constantly, throughout history, we have failed him. The brothers of Joseph, out of envy led the people to Egypt and into harsh bondage.
Even as Moses led them out of Egypt in the Exodus, the effects of sin were shown time and again as the Hebrews, God’s chosen people, quickly forgot God’s love and mercy. They demanded greater comfort and more food; they preferred the irresponsibility of slavery to the freedom God offered. The stain of Adam’s sin remained and spread.
We have heard how the people finally claimed the land they were promised and how all God promised was finally consolidated under King David. But this was not to last. Earthly kingdoms are subject to earthly rulers, and even King David suffered the taint of Original Sin. But there was hope. Hope for a Messiah, one who would come, anointed by God to bring an end to death’s conquering power.
It seemed strange to hear this promised savior described. While he came with God’s power, he was humble, born of a virgin in a manger, not in a palace as the prince – a future king. But his kingdom would not be of this world. His kingship would, however, profoundly affect it.
Scripture tells the story of his rise to prominence through signs and wonders. As the prophets foretold, he came, healing the sick and with hope for the hopeless. Who would think that one who had brought such joy to the afflicted would cause such fear in the powerful and the mighty? But they were afraid, and in their fear they struck out and killed the prince of peace.
Even though it was over two thousand years ago, we still felt that loss as we kissed the cross on Good Friday. We still felt the blows and pictured the blood flowing from his wounds as his lifeless body hung upon the cross. We felt defeat in that time. But the passion and death of our Savior was so necessary. Even as we mourned the death of the man, the Son of God descended to Hell and found the first Eve and brought her and all those who had died in sin out of the grip of death.
Tonight we rejoice because the Lord is risen as he promised. Sin and death are defeated. Our Savior and King has come back to us and God’s plan is fulfilled once more. Light has returned to a world gone dark, and we praise the risen Lord for his great love. It was in love that he came, in love that he walked among us as man, and now it is in love for us he rises so that we might have life in him.
He is Risen!
[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
[2] The picture used is “Holy Women at Christ's Tomb” by Annibale Carracci, 1590s
[5] See NAB footnote on Genesis 22: 2
[6] Ignatius Catholic Study Bible, Exodus © 2012, Ignatius Press, San Francisco, CA. pp. 36
[7] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, pp.566-567
[8] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, pp. 93
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