Catechism Links [1]
 |
“Nativity”
by Marten de Vos, 1577 |
Readings for the Feast of the Nativity of the Lord [2]
Readings from the Jerusalem Bible [3]
Readings and Commentary: [4]
Reading
1: Isaiah 52:7-10
How
beautiful upon the mountains
are the feet of him who brings glad tidings,
announcing peace, bearing good news,
announcing salvation, and saying to Zion,
“Your God is King!”
Hark! Your sentinels raise a cry,
together they shout for joy,
for they see directly, before their eyes,
the Lord restoring Zion.
Break out together in song,
O ruins of Jerusalem!
For the LORD comforts his people,
he redeems Jerusalem.
The Lord has bared his holy arm
in the sight of all the nations;
all the ends of the earth will behold
the salvation of our God.
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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.
“These verses form the famous poem of the
‘messenger of peace’ who ‘brings good tidings.’ The ideas of the first oracle
of this second part of the book (Isaiah 40:1-11)
are repeated here very beautifully. The messenger's feet are praised - a symbol
of his speed and surefootedness when crossing the mountains, which is where
important news comes from (cf. Isaiah 40:9).
His message (v. 7) is described very significantly as involving ‘peace,’ which
in Isaiah means safety in Israel after the hardships of exile; ‘good tidings’
or, more literally, ‘news of goodness and well-being,’ that is, genuine
material and spiritual prosperity; and 'salvation,' which is permanent renewal
on all levels. The three words read together mean the highest degree of
happiness imaginable. The core of this message is the enthronement of God:
‘Your God reigns,’ similar to Isaiah 40:9:
‘Behold your God.’” [5]
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.
Sing to the Lord a new song,
for he has done wondrous deeds;
his right hand has won victory for him,
his holy arm.
R. All the ends of the earth have seen the saving power of God.
The Lord has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. All the ends of the earth have seen the saving power of God.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the Lord, all you lands;
break into song; sing praise.
R. All the ends of the earth have seen the saving power of God.
Sing praise to the Lord with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the Lord.
R. All the ends of the earth have seen the saving power of God.
Sing to the Lord a new song,
for he has done wondrous deeds;
his right hand has won victory for him,
his holy arm.
R. All the ends of the earth have seen the saving power of God.
The Lord has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. All the ends of the earth have seen the saving power of God.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the Lord, all you lands;
break into song; sing praise.
R. All the ends of the earth have seen the saving power of God.
Sing praise to the Lord with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the Lord.
R. 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 from
its enemies, we see the deeper expression of God’s love as he sent his Son for
salvation and justice for the whole world.
-------------------------------------------
Reading
II: Hebrews 1:1-6
Brothers
and sisters:
In times past, God spoke in partial and various ways
to our ancestors through the prophets;
in these last days, he has spoken to us through the Son,
whom he made heir of all things
and through whom he created the universe,
who is the refulgence of his glory,
the very imprint of his being,
and who sustains all things by his mighty word.
When he had accomplished purification from sins,
he took his seat at the right hand of the Majesty on high,
as far superior to the angels
as the name he has inherited is more excellent than theirs.
For to which of the angels did God ever say:
You are my son; this day I have begotten you?
Or again:
I will be a father to him, and he shall be a son to me?
And again, when he leads the firstborn into the world, he says:
Let all the angels of God worship him.
-------------------------------------------
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).” [6]
While the book is attributed to St. Paul
from the earliest times in the Church (St. Clement of Alexandria and Eusebius
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).” [7]
CCC: Heb
1:1-3 102; Heb 1:1-2 65; Heb 1:3 241, 320, 2502, 2777, 2795; Heb 1:6 333
-------------------------------------------
Gospel:
John 1:1-18
In the
beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
A man named John was sent from God.
He came for testimony, to testify to the light,
so that all might believe through him.
He was not the light,
but came to testify to the light.
The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.
But to those who did accept him
he gave power to become children of God,
to those who believe in his name,
who were born not by natural generation
nor by human choice nor by a man’s decision
but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
John testified to him and cried out, saying,
“This was he of whom I said,
‘The one who is coming after me ranks ahead of me
because he existed before me.’”
From his fullness we have all received,
grace in place of grace,
because while the law was given through Moses,
grace and truth came through Jesus Christ.
No one has ever seen God.
The only Son, God, who is at the Father’s side,
has revealed him.
-------------------------------------------
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
-------------------------------------------
OR: John1:1-5, 9-14
In the
beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.
But to those who did accept him
he gave power to become children of God,
to those who believe in his name,
who were born not by natural generation
nor by human choice nor by a man’s decision
but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
-------------------------------------------
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
-------------------------------------------
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” [8]
- 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
nor the crowded conditions that forced them to stay in a cave. He does not recall the angel choirs singing
to the shepherds nor the kings from the East following the morning star that
lit the night sky under which the baby was laid.
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.[2] The picture is “Nativity” by
Marten de Vos, 1577.[3] S.S.
Commemoratio[4] The readings are taken from the
New American Bible with the exception of the Psalm and its response which were
developed by the International Committee for English in Liturgy (ICEL). This
re-publication is not authorized by USCCB and is for private use only.[5] The Navarre Bible: “Major Prophets,”
Scepter Publishers, Princeton, NJ, © 2002, p. 231.[6] See NAB footnote on Heb 1:1-6.[7] Ibid.[8] Homily
on the birth of Christ; PG 31, 1471f.
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