Catechism Links[1]
CCC 462, 516, 2568, 2824: The Father’s will fulfilled in Christ
CCC 543-546: To welcome the Kingdom, welcome the Word of God
CCC 873-874: Christ the source of Christian vocation
CCC 364, 1004: The dignity of the body
CCC 1656, 2226: Helping children discover their vocation
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“Ecce Agnus Dei”
(Behold the Lamb of God)
by Dienic the Elder Bouts, 1462-64
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Commentary:
Reading 1: 1 Samuel 3:3b-10, 19
Commentary on 1 Sm 3:3b-10, 19
This passage contains the story of the call of Samuel popularized by the song “Here I Am Lord.” It is clear from the text that this historical period did not have regular contacts with those gifted with prophecy (“It was rare for the Lord to speak in those days.”[5]). It is the priest Eli who recognizes that it is God calling to the young Samuel and tells the boy how to respond.
Although it is not contained in the selection, verses 11-18 provide the context of Samuel’s first oracle which is a punishment upon the family of Eli whose sons have blasphemed. Samuel’s fame, we are told, spreads as his favored status as prophet becomes known.
CCC: 1 Sm 3:9-10 2578
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Responsorial Psalm: Psalm 40:2, 4, 7-8, 8-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
Commentary on Ps 40:2, 4, 7-8, 8-9, 10
Psalm 40 is a song of thanksgiving combined with a lament. The initial waiting of the psalmist is satisfied by favor shown by God to one who is faithful in service to him. These strophes sing the thanksgiving of those who hear the voice of God and obey his words. This obedience is loved by God above ritual sacrifices. The Lord especially loves those who follow his law. Once heard, the good news is proclaimed to all the people.
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Reading II: 1 Corinthians 6:13c-15a, 17-20
Commentary on 1 Cor 6:13c-15a, 17-20
This passage is part of the Apostle's address on sexual sins – moral degradation. Libertines of the day advocated that the “sexual appetite” was akin to the body’s need for food and drink. St. Paul refutes this idea. He places the physical body on a higher order; it is to be a temple, glorified in the end times (the Eschaton).
“Don’t you know…” the Apostle emphasizes that the Christian body belongs to Christ. It is incorporated into the Body of Christ, the Church. Because of this unity, degradation of the individual body in sexual sins degrades the whole body. This type of destruction of the body causes Christ, the bridegroom of the Church, to be in intimate relationship with a harlot. The selection concludes with the exhortation to purity so that the Holy Spirit, indwelling, may live in a temple set aside – sanctified in baptism for God.
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Gospel: John 1:35-42
Commentary on Jn 1:35-42
John the Baptist recognizes Jesus as the Messiah, once again pronouncing the words he spoke when the Lord presented himself for baptism: “Behold, the Lamb of God” (John 1:29-34). It also shows the humility of the “Voice,” always deferring to the “Word.” St. John’s disciples hear him identify Jesus as “the Lamb of God” and follow Jesus. St. John, who must “decrease” (John 3:30), encourages his own disciples to follow Jesus. In this passage, a shortened version of the call of the first disciples, we see the impact of the prophet’s pronouncement on two of his own disciples, one of whom, St. Andrew, we will come to revere as one of the Twelve. He is the brother of Peter. Once he has become aware of the identity of Jesus, he invites his brother to join him in faith. It is Simon Peter who receives his new name, “Rock,” in this story. (See also the commentary on Matthew 16:13-19.)
It is interesting to note the evolution of the name given to St. Andrew's brother through the multi-linguistic nature of the translation. “…you will be called Cephas,” "which is translated Peter.” Cephas is from the Aramaic which means rock; however the original translation was from Aramaic to Greek. Rock in Greek is rendered as Petros. Our name Peter derives from that form.
CCC: Jn 1:36 608
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Reflection:
We are made, we are called, we respond. We are made anew in baptism; dedicated to God and sanctified by the gift of the Holy Spirit. In that sense we are in Samuel’s place, in “…the temple of the Lord where the ark of God was.” The Hebrews believed that while God was omnipresent, he had a special dwelling within the Ark of the Covenant. In much the same way we believe that while God is present in all his creation, his essence especially resides in the Eucharist We are in that place and listen for that call.
St. John the Baptist pointed out who it was that came, anointed by God as the Messiah at his Baptism in the Jordan. He named him to two of his own disciples in the Gospel; “Behold, the Lamb of God.” Look, he said, there goes the sacrifice that makes us whole; the lamb who is to be the sacrifice of atonement as prescribed under Mosaic Law. It is the Seder Meal, unleavened bread, taken before our journey to freedom from sin. All of that was captured for his disciples as the Lord waked by. How could they not follow him?
And when they reached him, what did they ask? What was the first thing they wanted to know? “Rabbi” — which translated means Teacher —, “where are you staying?” They asked “Where do you abide – rest?” Understanding their intention the Lord invited them to come and see. It is an invitation we also receive, just as we were called like Samuel we are invited to follow the Lord to the place where he abides.
The parallels are clear, we are made and we are called. The only question that is yet to be answered is how we respond? That is not an easy answer for any of us because the invitation is extended each day, and each day we must respond. Some days we do not hear it; other days, even though the call is clear enough, our hearts cannot say “Here I am.”
What does that mean – “Here I am.” The Lord knows where we are, he knows our every move so that response is not like one would call out to one blind-folded “I am over here.” It is an offer of self. It means that the Lord may ask whatever he wants and “Here I am.” That response is our gift to the Father. It means that we have looked and listened to what he would have from us and we respond in the affirmative “Here I am.” It means that we do not always take the easiest path, but rather do as the Lord would have us do, follow him to where he is staying.
The difficulty, as always, is that we must know the Lord well enough to know where we are relative to where he wants us to be. In other words, before we can say “Here I am,” we must know where we are. It is through prayer and discernment that we discover our place. It is through effort and dedication that we come to understand what he calls us to do and be.
Today we hear that call once more. We hear St. John point and say; look, “Behold the Lamb of God.” We hear and pray that we may respond with “Here I am.”
Pax
[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 today is “Ecce Agnus Dei” by Dienic the Elder Bouts, 1462-64
[5] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 9:13, 27-36, pp. 166
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