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
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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| “The Two Marys at the Tomb” by Bartolomeo Schedoni, 1613 |
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 us 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 and woman. 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 God's great gift in the creation event. A constant theme through the psalms is thanks for the gift of God's creation. What greater proof have we that God loves us than the constant reminder he gives us in all that exists, created, as we were, by his will.
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R. (5b) The earth is full of the goodness of the Lord.
Commentary on Ps 33:4-5, 6-7, 12-13, 20 and 22
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. All of our hope and trust lies with the salvation he promises.
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 greater love for God than even 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 the 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 in their 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 hymn is another account of the saving event that ended the threat of the Egyptians. 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, 4, 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 be found in worldly power and wealth, and in control over natural resources and animals (3:15-31); they fail 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 for God’s gift of the Law which guides us in our daily lives. The hymn extols the virtues 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 (Ezekiel 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: Mark 16:1-7
Commentary on Mk 16:1-7
This reading from St. Mark’s Gospel is called the shorter ending. “The purpose of this narrative is to show that the tomb is empty and that Jesus has been raised and is going before you to Galilee in fulfillment of Mark 14:28. The women find the tomb empty, and an angel stationed there announces to them what has happened. They are told to proclaim the news to Peter and the disciples in order to prepare them for a reunion with him.”[9]
"'He has risen': the glorious resurrection of Jesus is the central mystery of our faith. 'If Christ has not been raised, then our preaching is in vain and your faith is in vain' (1 Corinthians 15:14). It is also the basis of our hope: 'if Christ has not been raised, your faith is futile and you are still in your sins. . . . If for this life only we have hoped in Christ, we are of all men most to be pitied' (1 Corinthians 15:17; 19). The Resurrection means that Jesus has overcome death, sin, pain and the power of the devil. The Redemption which our Lord carried out through his death and resurrection is applied to the believer by means of the sacraments, especially by Baptism and the Eucharist: 'We were buried with him by baptism and death, so that as Christ was raised from the dead by the glory of the Father, we might walk in newness of life' (Romans 6:4). 'He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day' (John 6:54). The resurrection of Christ is also the role of our new life: 'If you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things that are above, not on things that are on earth' Colossians 3:1-2). Rising with Christ through grace means that 'just as Jesus Christ through his resurrection began a new immortal and heavenly life, so we must begin a new life according to the Spirit, once and for all renouncing sin and everything that leads us to sin, loving only God and everything that leads to God (St Pius X, "Catechism", 77).'" [10]
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Reflection:
There is a fragment of text from an anonymous homily written in the fourth century that describes the mood of our past day’s waiting:
“Something strange is happening-there is a great silence on earth today, a great silence and …stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.
"He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives, Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory.”
It is from this great stillness, with all the angels and saints, that we now rejoice, for our Savior has risen from the dead and with him he has opened the gates of life to all people of all nations. The great promise of his life has been fulfilled. He has become, once more, what he was from the beginning of time leaving with us the Holy Spirit as helper and guide.
This night the new light shines once more from the Easter Candle. This night those called to the baptismal bath are washed clean and join the whole of Christendom in welcoming the risen Lord who is the author of their blessing and salvation.
This night we recall all those who have gone before us in faith for they have accepted the great gift offered by Christ. As we recall those who have died in Christ we are filled with hope for, as the empty tomb attests, he has gone to prepare a place for us in the New Jerusalem.
In jubilation the whole Church shouts out “Exult, let them exult the hosts of heaven.” The great king has passed through death and now returns to us as the risen Christ – the Messiah who fulfills all that was spoken of in the books of prophets. He returns to us who fulfilled the law, writing it anew on our hearts – his great law of love. And we saw how that law must be lived as he gave himself for us and now defeats death itself.
Tonight the Church sings the great song of triumph as Christ who is risen shines forth in the darkness and casts aside all fear.
Rejoice – 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 “The Two Marys at the Tomb” by Bartolomeo Schedoni, 1613
[5] See NAB footnote on Genesis 22:2
[6] Ignatius Catholic Study Bible, Exodus © 2012, Ignatius Press, San Francisco, CA. p. 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, p. 93
[9] See NAB footnote on Mk 16:1-8
[10] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp.321-322
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