The Epiphany of the Lord

Catechism Links [1]
 
CCC 528, 724: the Epiphany
CCC 280, 529, 748, 1165, 2466, 2715: Christ the light of the nations
CCC 60, 442, 674, 755, 767, 774-776, 781, 831: the Church, sacrament of human unity

“Adoration of the Magi”
by Cristofano Llori, 1610-11

 

Readings for the Feast of the Epiphany [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading I: Isaiah 60:1-6
 
Rise up in splendor, Jerusalem! Your light has come,
the glory of the Lord shines upon you.
See, darkness covers the earth,
and thick clouds cover the peoples;
but upon you the Lord shines,
and over you appears his glory.
Nations shall walk by your light,
and kings by your shining radiance.
Raise your eyes and look about;
they all gather and come to you:
your sons come from afar,
and your daughters in the arms of their nurses.
 
Then you shall be radiant at what you see,
your heart shall throb and overflow,
for the riches of the sea shall be emptied out before you,
the wealth of nations shall be brought to you.
Caravans of camels shall fill you,
dromedaries from Midian and Ephah;
all from Sheba shall come
bearing gold and frankincense,
and proclaiming the praises of the Lord.
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Commentary on Is 60:1-6
 
The Church sees, in the images of Isaiah’s prophecy, symbols of her universality in this section of a hymn envisioning a completely restored and radiant Jerusalem. We hear echoes of Isaiah’s prophetic vision of the coming of Christ and what that means. (“See, darkness covers the earth, and thick clouds cover the peoples; but upon you the Lord shines, and over you appears his glory.”) Verses 5 and 6 give clear reference to the arrival of the magi as the prophet envisions the gifts of gold and frankincense being brought from the East in praise of the Lord.
 
"Today, the wise man finds lying in a manger the One he had searched for as a brilliant light shining among the stars. Today, the wise man sees wrapped in swaddling clothes the One he long sought to find, unveiled, in the heavens. Today, to his great surprise, the wise man discerns in what he studies: heaven on earth, earth in the heavens, man in God, and God in man; what the whole universe could not contain inhabits the body of a child. And seeing all this, he believes and doubts no more; and he announces it to all, using his mystical powers: incense for God, gold for the King, and myrrh for the One who will die. Today, the Gentile who was once last is first, because the faith of the wise man sanctifies the belief of all the peoples" (St Peter Chrysologus, "Sermones", 160).[5]
 
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Responsorial Psalm: Psalm 72:1-2, 7-8, 10-11, 12-13
 
R (cf. 11) Lord, every nation on earth will adore you.
 
O God, with your judgment endow the king,
and with your justice, the king’s son;
He shall govern your people with justice
and your afflicted ones with judgment.
R Lord, every nation on earth will adore you.
 
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R Lord, every nation on earth will adore you.
 
The kings of Tarshish and the Isles shall offer gifts;
the kings of Arabia and Seba shall bring tribute.
All kings shall pay him homage,
all nations shall serve him.
R Lord, every nation on earth will adore you.
 
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R Lord, every nation on earth will adore you.
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Commentary on Ps 72:1-2, 7-8, 10-11, 12-13
 
Psalm 72 is one of the Royal Psalms. The psalmist exhorts God to bless the king and his dynasty ("and with your justice, the king’s son"). References are made to messianic peace which will be a perpetual blessing for a land ruled by God's justice. In the third strophe, the singer describes kings bringing gifts, and finally in the fourth strophe we see another image of the messianic kingdom of peace and justice: care for the poor. Seen in the context of the incarnation of the Messiah, the song is prophetic, announcing the coming Savior and providing an early image of the magi.
 
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Reading II: Ephesians 3:2-3a, 5-6
 
Brothers and sisters:
You have heard of the stewardship of God’s grace
that was given to me for your benefit,
namely, that the mystery was made known to me by revelation.
It was not made known to people in other generations
as it has now been revealed
to his holy apostles and prophets by the Spirit:
that the Gentiles are coheirs, members of the same body,
and copartners in the promise in Christ Jesus through the gospel.
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Commentary on Eph 3:2-3a, 5-6
 
Paul, in his Letter to the Ephesians, makes reference to the revelation by God of his Only Begotten Son through various means to all peoples. He mentions specifically that the apostles and prophets have been led to enlightenment by the Holy Spirit and now the Gentiles are also led (see Acts 9:15). The reference traces the predictive revelation from the prophets who foresaw the coming of the Messiah, to the apostles who walked with him, to Paul whose mission to the Gentiles fulfills the global mission of Jesus.
 
The Old Testament revealed that the nations would be blessed, but it remained unclear how this would take place (Genesis 22:16-18; Sirach 44:21; Isaiah 49:6; Zechariah 2:11). It was also not clear before the proclamation of the Gospel whether the Gentiles would be saved on an equal footing with Israel (Galatians 3:28; Colossians 3:11). [6]
 
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Gospel: Matthew 2:1-12
 
When Jesus was born in Bethlehem of Judea,
in the days of King Herod,
behold, magi from the east arrived in Jerusalem, saying,
“Where is the newborn king of the Jews?
We saw his star at its rising
and have come to do him homage.”
When King Herod heard this,
he was greatly troubled,
and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people,
He inquired of them where the Christ was to be born.
They said to him, “In Bethlehem of Judea,
for thus it has been written through the prophet:
And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel.”
Then Herod called the magi secretly
and ascertained from them the time of the star’s appearance.
He sent them to Bethlehem and said,
“Go and search diligently for the child.
When you have found him, bring me word,
that I too may go and do him homage.”
After their audience with the king they set out.
And behold, the star that they had seen at its rising preceded them,
until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
and on entering the house
they saw the child with Mary his mother.
They prostrated themselves and did him homage.
Then they opened their treasures
and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod,
they departed for their country by another way.
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Commentary on Mt 2:1-12
 
Matthew's Gospel tells the story of the magi (whom tradition holds were named Gaspar, Melchior, and Balthasar) coming to pay homage to Jesus. The story holds significance not only as a principal event in the life of Jesus, but also as a symbol of the Lord’s universal revelation. Scripture and tradition teach that the magi were from Persia and were not Hebrew. Their participation in the revelation of the Messiah provides a global element to the coming of Christ.
 
Scriptural references would have held importance for the Jewish readers of St. Matthew’s Gospel. They would have recognized the reference to “his star at its rising” as being a reference to Numbers 24:17; his star rising from Jacob – a reference to the coming of the Davidic king – the Messiah. The Gospel supports this idea, citing Micah 5:1-3 which in turn is coupled with 2 Samuel 5:2, confirming the kingship of the coming Messiah.
 
While this story provides depth and meaning to the coming of Christ as a universal symbol of salvation, it also sets the stage for other events in the life of Jesus. Had Herod not been made aware of the prophecy, he would not later have dispatched his solders to Bethlehem to slaughter the Holy Innocents, and Joseph would not have been forced to flee to Egypt with a babe in arms.
 
CCC: Mt 2:1-12 486; Mt 2:1 528; Mt 2:2 439, 528; Mt 2:4-6 528; Mt 2:11 724
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Reflection:
 
The word “epiphany” has a number of definitions (one of which is the feast we are celebrating today).  In most cases, the word means a sudden revelation or miraculous personal insight – in short, an intuitive leap.  Today the whole history of Jesus gets validated by the visit from Gaspar, Melchior, and Balthasar, the three wise men from the East.  When we translate the early Greek description of their trek, we find the simple statement: Εϊδομεν…χαί ήλθομεν “We saw … and we came.” [7]
 
These ancient wise men did what scientists today do not do.  They saw the star, a bright light in the heavens and understood what it was and wanted to know why it was so important.  They were searchers for the truth and in that small light, they discovered the light that transforms the world.
 
“In these pagans we encounter a perfect unity between patient science and moral justice that offers a permanent example to us Christians: the wise man seeks truth, and when he finds it, he does not hesitate to adore it, to subject himself to it.” [8]
 
They were not taken in by King Herod, whose frantic attempt to discover the Christ’s location caused them to distrust the man and his motives.  While he professed to believe in the kingship of Jesus, it was clear to them that he was afraid of a challenge to his petty authority.  Remember he was but a petty king, a puppet of the Roman Empire.
 
They continued their journey and found the light they sought.  We can only imagine, after this long and arduous journey, their joy in discovering Jesus in the arms of his mother, the king upon his first throne: he who was to proclaim the love of God the Father, in the arms of the mother of God. 
 
Their reaction tells us they knew what they saw.  “They prostrated themselves and did him homage.” Think of that! Three noble magi with their retinue come to a stable and, in supplication to an infant, they lie down on the floor, a floor covered with the detritus of a working barn.  What revelation was so strong that it not only brought them far from their homes, at great expense, without any clear picture of what they were to find and caused them to prostrate themselves in abject worship to an infant child in the arms of his mother.
 
In this example we find the true meaning of our modern Christmas.  The incarnation of Jesus: the Son of God chose to come to us in a weak and vulnerable form that we might understand the true face of God. He did not come as the Jews expected, in shining armor with a sword in his hand to cast out the Roman oppressors.  He came as an infant child, bathed in the love of his earthly parents.  Was it this intense image of incredible love that caused Gaspar, Melchior, and Balthasar to prostrate themselves in adoration?  For most of us who have faith in the Lord, we have all wished at some point that we could have been there with them.
 
Now comes the hard question for all of us, separated from that glorious event by over two thousand years.  Jesus came in humility and throughout his time as a human person, he expressed the love of God for all those around him.  He proclaimed that his mission was to announce the Kingdom of God.  This was the mission he left to his disciples, the apostles.  They in their turn passed the mission to the Church and the Church passes that mission to us – missionary disciples.
 
The “Epiphany” is the revelation through faith that the Christ, the Messiah, has offered all God’s children a place in the kingdom of God.  How do we accept that mission?
 
This is not a casual question.  First, we must form ourselves. That means putting some tools in our Christian tool kit. This means (and we can put this into our “New Year’s resolution" list) education and practice.  There is no way around this; it takes effort, not just a thought: “Gee, I really should do this.”  Compared with losing weight and other commitments we make at this time of year, this is more important. 
 
By educating ourselves about discipleship principles, we automatically become more prone to peace. Any doctor will tell you this is great for your blood pressure and will actually add years to your life.  There will also grow a sense of joy and serenity as we come to understand that we walk with the Lord and he is there to help and guide us. And when we practice what we have learned, our spiritual stamina will grow and build upon itself.
 
There is another story that, while fictional, exemplifies the principles of discipleship. The Story of the Other Wise Man is a short novel or long short story by Henry van Dyke published in 1895. In this story, without giving a lot of detail, there is a fourth “king” who comes late to the caravan of Gaspar, Melchior, and Balthasar.  He finds they have already departed, following the star and he must follow on his own with his own great gift for the Savior. After finding a number of people along the way who are in desperate need of help, he ends up selling off his precious gift to help them, arriving late and with no gift to give Jesus. His gift, like ours was his journey.  It was a journey exemplifying our Lord’s Greatest Commandment – “Love one another.”
 
We have accepted the Epiphany of the Lord.  We have accepted in faith the mission handed on to us from Jesus to the apostles, to the Church and to us.  It is a new year; we owe it to ourselves and to our God to accept his mission as our own.
 
Pax
 

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[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 “Adoration of the Magi” by Cristofano Llori, 1610-11.
[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 republication is not authorized by USCCB and is for private use only.
[5] The Navarre Bible: “Major Prophets,” Scepter Publishers, Princeton, NJ, © 2002, p. 261.
[6] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 348.
[7] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 74.
[8] Ibid.

Memorial of Saint Elizabeth Ann Seton, Religious (United States)

Proper readings for the Memorial of St. Elizabeth Ann Seton [1]

Note: Alternate Readings for this memorial may be taken from the Common of Holy Men and Women
 
Biographical Information about St. Elizabeth Ann Seton

“Saint Elizabeth Ann Seton”
artist and date not cited

 
Readings for January 4 Christmas Weekday [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: 1 John 3:7-10
 
Children, let no one deceive you.
The person who acts in righteousness is righteous,
just as he is righteous.
Whoever sins belongs to the Devil,
because the Devil has sinned from the beginning.
Indeed, the Son of God was revealed to destroy the works of the Devil.
No one who is begotten by God commits sin,
because God’s seed remains in him;
he cannot sin because he is begotten by God.
In this way,
the children of God and the children of the Devil are made plain;
no one who fails to act in righteousness belongs to God,
nor anyone who does not love his brother.
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Commentary on 1 Jn 3:7-10
 
St. John continues the theme of living as children of God. In this selection, we find he has taken his comparison in a somewhat reflective direction. He looks at the behavior of those who belong to God and those who belong to the Devil as being distinguishable to God because of their love for one another. His exhortation is against the gnostic notion that all one needs to be considered “righteous” is to have an attitude of righteousness. He refutes this, saying that we must be imitators of Christ, and our actions enhance the righteousness which belongs to those who have faith in Christ Jesus.
 
CCC: 1 Jn 3:8 385, 392, 394
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Responsorial Psalm: Psalm 98:1, 7-8, 9
 
R. (3cd) 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.
 
Let the sea and what fills it resound,
the world and those who dwell in it;
Let the rivers clap their hands,
the mountains shout with them for joy before the Lord.
R. All the ends of the earth have seen the saving power of God.
 
The Lord comes;
he comes to rule the earth;
He will rule the world with justice
and the peoples with equity.
R. All the ends of the earth have seen the saving power of God.
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Commentary on Ps 98:1, 7-8, 9
 
Psalm 98 is a song of thanksgiving. This selection gives thanks for God’s creation and reminds the community that all things are subject to the Lord, and all the world rejoices under his rule. In the Christmas context, we see God’s victory accomplished through Jesus, who is the Christ, God’s right arm. As a consequence of that victory, all of God’s creation rejoices with us.
 
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Gospel: John 1:35-42
 
John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
"Behold, the Lamb of God."
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
“What are you looking for?”
They said to him, “Rabbi” (which translated means Teacher),
“where are you staying?”
He said to them, “Come, and you will see.”
So they went and saw where he was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
“We have found the Messiah,” which is translated Christ.
Then he brought him to Jesus.
Jesus looked at him and said,
“You are Simon the son of John;
you will be called Cephas,” which is translated Peter.
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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 of “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:
 
Let’s imagine today that we are hearing the “Jesus Story” for the first time, as if we suffered amnesia at the Feast of Christ the King that ended the Church year. Throughout Advent we were hearing about the coming of a great event; we were preparing ourselves because God was about to demonstrate his incredible love for us by giving us the gift of His Only Begotten Son.
 
Then, just a few short days ago, we heard the story of our Lord’s humble beginning, born, not as a king or prince, but in a manger. We were amazed to hear the choirs of angels announcing his birth to the nearby shepherds and felt the warmth of that star.
 
Our revelation is not yet complete though. We were told that the Son of God had been born, we heard about his parents being warned to flee with him to Egypt and have seen signs of his coming heritage when he stayed at the temple, calling it his Father’s house.
 
This week, our expectation is being raised to new heights as the story unfolds even further. The Lord’s own cousin has become a prophet of great renown. Religious leaders from Jerusalem have even asked if he, John the Baptist, was the Messiah, or possibly Elijah returned from the dead. John told them there was one coming far greater than he, whose sandal straps he was not fit to untie.
 
Then, first yesterday and again today, we hear him say those amazing words: “Behold the Lamb of God.” The Lamb of God, the Christ, as St. Andrew named him to his brother Simon, who was later renamed Peter. We hear those words and wonder, is this the one we were truly promised? The pieces are beginning to fit. All the prophecies we have heard from Isaiah and Jeremiah, from Sirach and even the psalms come together. Just today we heard the ancient psalmist say: “His right hand has won victory for him, his holy arm.” Who could that right hand and holy arm be but the Christ, the Lamb of God?
 
If we can imagine the power of hearing that story, living that story for the first time, we can get a sense of the awe and peace the Lord sends us in this season. Let us today sit back and recall the Jesus story from the beginning as if it were the first time and be brought to that wonderful place to which the Lord calls us.
 
As Christ said to his disciples at a point where children were being brought to him, "Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.” (Luke 18:16-17)
 
Pax
 

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[1] Note: Universalis has published Proper Readings for this Memorial.  These were used to populate this post.
[2] The picture is “Saint Elizabeth Ann Seton” artist and date not cited.
[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 republication is not authorized by USCCB and is for private use only.

Christmas Weekday - January 3rd

Optional Memorial for the Most Holy Name of Jesus

 
Information about the Feast of the Most Holy Name of Jesus
 
Proper readings for the Memorial of the Most Holy Name of Jesus
 
Optional readings may be taken from texts for Votive Masses #983, The Most Holy Name of Jesus

“The Adoration of the Name of Jesus”
by El Greco, 1578-79

 
Readings for January 3^rd, Christmas Weekday [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 John 2:29–3:6
 
If you consider that God is righteous,
you also know that everyone who acts in righteousness
is begotten by him.
 
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us is that it did not know him.
Beloved, we are God’s children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
Everyone who has this hope based on him makes himself pure,
as he is pure.
 
Everyone who commits sin commits lawlessness,
for sin is lawlessness.
You know that he was revealed to take away sins,
and in him there is no sin.
No one who remains in him sins;
no one who sins has seen him or known him.
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Commentary on 1 Jn 2:29–3:6
 
This selection, from St. John’s first letter, starts by telling his followers that, since they have chosen to act in accordance with the Lord’s commandments, they have received his adoption. The evangelist first tells his audience that, if they are righteous, they are of God, because God is righteous. Then he goes on to say if they are pure, they are in him (Jesus) because he is purity. Finally he gives us the inverse, saying if they are in sin they cannot be in God, because in God there is no sin. All of this relative description relates to our adopted status in the Lord.
 
In chapter 3 the evangelist explains Christian adoption. “The greatest sign of God's love is the gift of his Son (John 3:16) that has made Christians true children of God. This relationship is a present reality and also part of the life to come; true knowledge of God will ultimately be gained, and Christians prepare themselves now by virtuous lives in imitation of the Son.” [4]
 
In the final paragraph reference to sin and lawlessness are probably references to acting in ways that follow the teachings of the “antichrist” or false teachers.
 
CCC: 1 Jn 3 2822; 1 Jn 3:1 1692; 1 Jn 3:2 163, 1023, 1161, 1720, 2519, 2772; 1 Jn 3:3 2345; 1 Jn 3:5 457
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Responsorial Psalm: Psalm 98:1, 3cd-4, 5-6
 
R. (3cd) 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.
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Commentary on Ps 98:1, 3cd-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.
 
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Gospel: John 1:29-34
 
The next day he (John the Baptist) saw Jesus
coming toward him and said,
“Behold, the Lamb of God, who takes away the sin of the world.
He is the one of whom I said,
‘A man is coming after me who ranks ahead of me
because he existed before me.’
I did not know him,
but the reason why I came baptizing with water
was that he might be made known to Israel.”
John testified further, saying,
“I saw the Spirit come down like a dove from the sky
and remain upon him.
I did not know him,
but the one who sent me to baptize with water told me,
‘On whomever you see the Spirit come down and remain,
he is the one who will baptize with the Holy Spirit.’
Now I have seen and testified that he is the Son of God.”
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Commentary on Jn 1:29-34
 
St. John the Baptist professes the identity of Jesus as the Messiah, “the Lamb of God, who takes away the sin of the world.” The author’s theological understanding of the eternal nature of Christ is expressed in the Baptist’s words: “A man is coming after me who ranks ahead of me because he existed before me."
 
After stating the connection between Jesus Christ and the Baptist’s mission, the author follows the tradition of the synoptic Gospels as he describes Jesus emerging from his baptism in the Jordan and the descent of the Holy Spirit. St. John concludes this testimony by St. John the Baptist with a solid affirmation that Jesus is the Son of God.
 
John’s great epiphany guides the Church's Christology: Jesus followed John the Baptist, being born after he was but ranking high above him.  John the Baptist came baptizing with water; Jesus baptizes in the Holy Spirit. St. John recounts how, when Jesus came to the repentant bath in the Jordan, the dove descended, and God the Father claimed him.
 
CCC: Jn 1:29 408, 523, 536, 608, 1137, 1505; Jn 1:31-34 486; Jn 1:31 438; Jn 1:32-34 713; Jn 1:32-33 536; Jn 1:33-36 719; Jn 1:33-34 1286
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Reflection:
 
Of all the images and all the names of Jesus we receive at this time of year, the one we are given by St. John’s Gospel today provokes the most emotion. We have heard the story of Jesus in the womb of Mary, and how he was born in humble surroundings. We probably placed the tiny figure of the Christ child in the manger scene in our homes and thought: “How cute is the baby Jesus.”
 
We have heard little about his life (except the incident where he was left at the temple) until his baptism by John the Baptist in the Jordan River. Here, in the account of St. John’s Gospel, we are given the image of the Eucharistic Christ: “Behold, the Lamb of God, who takes away the sin of the world.” We hear a similar phrase and respond to it each time we go to Mass. The celebrant elevates the newly consecrated host, now the Body of the Risen Christ, and echoes the marvel of St. John the Baptist. In awe he proclaims that once more the promise is fulfilled, once more the Lord has come so that we might be in him and he in us. “Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.”
 
And what is that image, what holy name is used? Is it the babe in swaddling clothes, lying in a manger? Is it the mighty Savior, his winnowing fan in his hand, who casts out evil? Is it the Messiah entering the gates of Jerusalem to loud hosannas? No, it is the Lamb of God who takes away the sins of the world. The lamb, in Jesus' time the male lamb, was the prescribed animal for the sacrifice of atonement. The Lamb of God, the meek and unresisting sacrifice, opened the gates of heaven to us; the blood of that Lamb was poured out for all humankind and gained for us the eternal promise.
 
Today we celebrate, as Church, the Memorial of the Most Holy Name of Jesus. It is the name bestowed on the only Son of God. He is the Lamb of God, and at his name, St. Paul writes in his letter to the Philippians: “every knee must bend in the heavens, on the earth, and under the earth, and every tongue proclaim, to the glory of God the Father, that JESUS CHRIST IS LORD.” (Philippians 2:10-11)
 
Pax
 

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[1] The picture used today is “The Adoration of the Name of Jesus” by El Greco, 1578-79.
[2] S.S. Commemoratio
[3] 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 republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on 1 Jn 3:1ff.

Memorial of Saints Basil the Great and Saint Gregory Nazianzen, Bishops and Doctors of the Church

Proper readings for the Memorial of Sts. Basil the Great and Gregory Nazianzen

 
Biographical Information about St. Basil the Great
 
Biographical Information about St. Gregory Nazianzen

“Saint Basil the Great Teaching”
by Francisco De Herrara The Elder c. 1620’s

 
Readings for January 2^nd  [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 John 2:22-28
 
Beloved:
Who is the liar?
Whoever denies that Jesus is the Christ.
Whoever denies the Father and the Son, this is the antichrist.
Anyone who denies the Son does not have the Father,
but whoever confesses the Son has the Father as well.
 
Let what you heard from the beginning remain in you.
If what you heard from the beginning remains in you,
then you will remain in the Son and in the Father.
And this is the promise that he made us: eternal life.
I write you these things about those who would deceive you.
As for you,
the anointing that you received from him remains in you,
so that you do not need anyone to teach you.
But his anointing teaches you about everything and is true and not false;
just as it taught you, remain in him.
 
And now, children, remain in him,
so that when he appears we may have confidence
and not be put to shame by him at his coming.
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Commentary on 1 Jn 2:22-28
 
The first paragraph of this reading from St. John’s first epistle is important in that it clearly establishes the sameness of essence in God the Father and God the Son. Anyone who denies one denies both, and anyone who teaches that either one or the other does not exist is a false teacher.
 
St. John continues encouraging his followers to remain faithful to what they were taught about the Father and the Son. In doing so they open the door to eternal life; in doing so they may stand with confidence before the Son when he returns on the last day.
 
In the selection regarding false teaching there is a definition of the antichrist as one who denies the Father and the Son. This would seem to indicate that the Johannine community was being assailed by teachers of false doctrines. St. John goes on to encourage them to remember that Jesus is the Son of God, the Anointed One, and that they in turn have been anointed in his name. There is the implication, although not an explicit definition, of the Holy Spirit as well: “his anointing teaches you about everything and is true and not false.”
 
CCC: 1 Jn 2:22 675; 1 Jn 2:23 454; 1 Jn 2:27 91, 695; 1 Jn 2:28 2778
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Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4
 
R. (3cd) 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.
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Commentary on Ps 98:1, 2-3ab, 3cd-4
 
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. The Hebrews saw this as salvation for the people of Israel from its enemies. Christians see the deeper expression of God’s love, as he sent his Son for salvation and justice for the whole world.
 
This is an excellent example of how Christians, heirs to the Judeo-Christian truth, can see clearly in these ancient texts the references to the Christ: “The Lord has made his salvation known.” It is this event about which we “sing joyfully to the Lord.”
 
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Gospel: John 1:19-28
 
This is the testimony of John.
When the Jews from Jerusalem sent priests and Levites to him
to ask him, “Who are you?”
He admitted and did not deny it, but admitted,
“I am not the Christ.”
So they asked him,
“What are you then? Are you Elijah?”
And he said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
So they said to him,
“Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?”
 
He said:
“I am the voice of one crying out in the desert,
‘Make straight the way of the Lord,’
as Isaiah the prophet said.”
Some Pharisees were also sent.
They asked him,
“Why then do you baptize
if you are not the Christ or Elijah or the Prophet?”
John answered them,
“I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan,
where John was baptizing.
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Commentary on Jn 1:19-28
 
This is the formal introduction to St. John’s Gospel. In it the author addresses the question of St. John the Baptist’s role in God’s plan. The Jews from Jerusalem (priests and Levites from the temple) ask the Baptist who he is. It is John’s humility, or perhaps his own lack of understanding, that he does not even admit to being a prophet (although the language did say “the Prophet," scholars suggest someone like Moses, the prophet of the Exodus). In one breath he denies the title, and in the very next he quotes the prophet Isaiah (Isaiah 40:3) as being one sent to herald the coming of the Messiah. (It is almost certain that, given the Baptist’s appearance and demeanor, some of the Jews from Jerusalem were convinced he was Elijah, whose coming was thought to be the sign that the Messiah was at hand. Malachi 3:23)
 
In union with the synoptic Gospels of Matthew (Matthew 3:11), Mark (Mark 1:7-8), and Luke (Luke 3:16), John’s Gospel now relates how the Baptist informed those who question him that there was one coming after him who was greater than he. The one who follows, the Messiah, comes with a better baptism. He does not say, as the synoptic Gospels do, that the Christ will baptize with the Holy Spirit.
 
CCC: Jn 1:19 575, 613; Jn 1:23 719
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Reflection:
 
For many of us, today is the day we go back to the routine interrupted by our anticipation, preparation, and celebration of the events of the past week. The Church continues to celebrate the Nativity of the Lord, holding on to the joy that is the birth of our Lord Jesus until we celebrate the Feast of the Epiphany.
 
While the Church continues its celebration, we face our work, home, or school with renewed vigor and some resolutions for the New Year. With any luck, our Advent exercise let us know that we needed to include some spiritual element with the weight-loss, spend-less, or save-more resolutions so popular and so difficult to follow through on.
 
It is rather appropriate that we are given on this first day following the great Solemnity of Mary, what seems to be a gospel story about the very beginning. St. John the Baptist’s mission leads us, almost immediately, to the Baptism of the Lord (we will celebrate that event a week from this Sunday’s Epiphany). With the Baptism of the Lord, we are launched into Jesus’ formal ministry as an adult. All that we promised we would do during Advent must be acted upon as we liturgically move through the winter months.  Hopefully, we will have held true to our promises until we reach our Lenten celebration, where the snow will melt, and new crops will be planted. We are in training, like athletes before the big game. Let us take pages from the books of the saints like Gregory and Basil, the two friends whose feast day we celebrate.  In their honor we conclude our reflection today with the concluding prayer for companions in Christ as presented in the Liturgy of the Hours:
 
God our Father, you inspired the Church with the example and teaching of your saints Basil and Gregory.  In humility may we come to know your truth and put it into action with faith and love. 
 
Grant this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God for ever and ever. – Amen [4]
 
Pax
 

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[1] The icon is “Saint Basil the Great Teaching” by Francisco De Herrara The Elder c. 1620’s.
[2] S.S. Commemoratio
[3] 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 republication is not authorized by USCCB and is for private use only.
[4] Liturgy of the Hours, Catholic Book Publishing Corp., New York, 1976, © 1970, 1973, 1975, International Committee on English in Liturgy, Inc. All rights reserved, Vol. I, p. 1287-88.