Christmas Weekday January 7th

(When Epiphany is celebrated on January 8^th, when Epiphany is celebrated on January 6^th, see #212, Monday following Epiphany)

 

(Optional Memorial for Saint Raymond of Penafort, Priest)

 

Proper for the Memorial of St. Raymond of Penafort

“Wedding Feast at Cana” by Rutilio Manetti, c. 1620

 

Readings for January 7, Christmas Weekday[1][2]

 

Readings from the Jerusalem Bible

 

Commentary:

 

Reading 1: 1 John 5:14-21

 

Commentary on 1 Jn 5:14-21

 

The concluding passage of St. John’s first letter begins by expressing the faith Christians have in prayers being heard. It moves immediately into the response of the community to those who have sinned, but not deadly sins. Given the main purpose of this letter, this probably refers to apostasy as a result of false teachers. In summarizing the themes St. John has dealt with in the letter, a contrast is drawn between the members of the community of faith (those “begotten by God”) and the secular world belonging to the Evil One. Those who are faithful to Jesus find eternal life in him. It ends rather awkwardly with one last exhortation to be on guard against idols, almost an afterthought.

 

CCC: 1 Jn 5:14 2778, 2827; 1 Jn 5:16-17 1854; 1 Jn 5:18-19 2852; 1 Jn 5:19 409; 1 Jn 5:20 217

------------------------------------------------------------------------------------------

Responsorial Psalm: Psalm 149:1-2, 3-4, 5 and 6a and 9b

 

R. (see 4 a) The Lord takes delight in his people.

or:

R. Alleluia.

 

Commentary on Ps 149:1-2, 3-4, 5 and 6a and 9b

 

Psalm 149 is a communal song of praise, rejoicing in God’s kingship and inviting the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed. The psalmist calls to the faithful to give praise in the assembly of the people – to give witness to their faith publicly – communally, as God’s chosen ones.

 

------------------------------------------------------------------------------------------

Gospel: John 2:1-11

 

Commentary on Jn 2:1-11

 

St. John gives us the story of Jesus' first revelatory action following his Baptism by St. John the Baptist in the Jordan. He and his disciples are invited to a wedding and the wine runs out. Jesus’ mother lets her son know that the time has come for his revelation, even though Jesus does not think so.

 

Ironically the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist used in his call to repentance. The Hebrew custom was symbolic (as was St. John's invitation to be baptized in the Jordan); the Lord would later make Baptism efficacious as sins were forgiven. We also note the Hebrew Numerology applied to this scene. The number 6 represents one less than the perfect number 7. It was not yet Jesus’ time. The water became wine, not his blood which was yet to be poured out for the salvation of mankind.

 

The final statement in this story: “…his disciples began to believe in him,” is the only time in the Gospel of St. John where there was any doubt about the Lord’s true identity on their part.

 

CCC: Jn 2:1-12 2618; Jn 2:1-11 1613; Jn 2:1 495; Jn 2:11 486, 1335

------------------------------------------------------------------------------------------

Reflection:

 

Today we celebrate the great wedding feast of the Church. We have heard in St. John’s Gospel the story of the Wedding at Cana, one of what have been called the “Wow” miracles of the Lord because it is so spectacular. Jesus, along with his disciples, had gone to Cana, to a wedding. While he was there, the host ran out of wine. It would be very embarrassing for the couple to have this happen so Jesus’ mother brings it to the Lord’s attention.

 

We see the Lord struggle with this. He tells his mother, “My hour has not yet come.” But she tells the servants, “Do whatever he tells you.” She knows, somehow, that something remarkable is about to take place. The Lord then told the servants to bring six large stone jars, already filled with water (ironically these jars were to be used in a Hebrew rite, adapted by St. John the Baptist, to demonstrate repentance), and miraculously that water was transformed into wine.

 

It is sometimes difficult for us to look past the miracle to see all that this event can show us about Jesus’ mission and what we, as Church, inherit from it. We see the image of Jesus stepping out of time.

 

-He at once is the wine; his blood poured out for us.

-He is the groom who takes the church as his bride.

-He stands with our Priest as once more water and wine become his own Precious Blood; our salvation.

 

-And we have a part too. We stand as the servants who hear Mary say; “Do whatever he tells you.”

-We stand as the servants who know where that “best” wine came from and how it came to be in those stone jars.

-We know there were only six and not seven because it was not yet his time. (That time came later on a hill outside of Jerusalem.)

 

Is this just an ordinary sequence of events in the life of Jesus? What a wondrous gift he has given. And all he asks in return is our acceptance of that gift, accepting our role as the children of that marriage of the Lord and his Church.

 

Pax

---

[1] S.S. Commemoratio

[2] The picture is “Wedding Feast at Cana” by Rutilio Manetti, c. 1620

 

Christmas Weekday January 6th (United States)

(When Epiphany is celebrated on January 6^th:  The Epiphany of the Lord)

Optional Memorial for Saint André Bessette (United States)

 

Additional Information about St. André Bessette

Alternate Readings for the memorial may be taken from the Common of Holy Men and Women

“Baptism of Christ” by Guido Reni, c. 1623

Readings for January 6 Christmas Weekday[1]

 

Readings from the Jerusalem Bible[2]

 

Commentary:

 

Reading 1: 1 John 5:5-13

 

Commentary on 1 Jn 5:5-13

 

St. John’s first letter provides a unique understanding of Jesus' baptism and baptismal theology in general. His reference to “Water” is a reference to the Lord’s Baptism. The “Spirit” is a reference to the Holy Spirit descending upon the Lord as he came out of his baptismal bath. Finally he refers to Blood which is a symbol of the Cross. In that event also was God’s own testimony about the identity of his Only Son (Matthew 3:16-17). St. John’s logic in this passage teaches that if one does not believe in Jesus as the Son of God, they call God a liar because he testified to the identity of His Son.

 

CCC: 1 Jn 5:6-8 1225; 1 Jn 5:8 694

------------------------------------------------------------------------------------------

Responsorial Psalm: Psalm 147:12-13, 14-15, 19-20

 

R. (12a) Praise the Lord, Jerusalem.

or

R. Alleluia.

 

Commentary on Ps 147:12-13, 14-15, 19-20

 

Psalm 147 is a hymn of praise. In these strophes the singer celebrates God’s gifts to his people, the gift of faith to the patriarch Jacob, and the gift of His presence in the holy city Jerusalem. These strophes are from the third section (each section offering praise for a different gift from God to his special people). This section focuses on the gift of the Promised Land with Jerusalem as its spiritual center. We see the call to praise Jerusalem, the Holy City, because in it was revealed the Word of God and a call to holiness. The Lord is praised for sending food that sustains the people. The final strophe also rejoices that the Law was handed on to them through Jacob.

 

------------------------------------------------------------------------------------------

Gospel:

 

First Option: Mark 1:7-11

 

Commentary on Mk 1:7-11

 

The passage begins with St. John the Baptist, announcing the coming of the Messiah who will transform the people, not simply through repentance, but by placing a new spirit within them (cf. Ezekiel 36:24-28).

 

St. Mark goes on to briefly describe the baptism event: “He saw the heavens . . . and the Spirit . . . upon him," indicating divine intervention in fulfillment of promise. Here the descent of the Spirit on Jesus is meant as an anointing for his ministry; cf Isaiah 11:2; 42:1; 61:1; 63:9. A voice . . . with you I am well pleased: God's acknowledgment of Jesus as his unique Son, the object of his love. His approval of Jesus is the assurance that Jesus will fulfill his messianic mission of salvation.”[4]

 

CCC: Mk 1:11 151, 422

------------------------------------------------------------------------------------------

OR Second Option

Long Form

Luke 3:23-38

 

Commentary on Lk 3:23-38

 

The genealogy of Jesus in St. Luke’s Gospel differs from the account in St. Matthew significantly. “Whereas Matthew 1:2 begins the genealogy of Jesus with Abraham to emphasize Jesus' bonds with the people of Israel, Luke's universalism leads him to trace the descent of Jesus beyond Israel to Adam and beyond that to God (Luke 3:38) to stress again Jesus' divine sonship.”[5]

 

CCC: Lk 3:23 535

------------------------------------------------------------------------------------------

OR Short Form

Luke 3:23, 31-34, 36, 38

 

Commentary on Lk 3:23, 31-34, 36, 38

 

In the shorter form of the genealogy of Jesus a number of generations are omitted. Included are the significant touch points in Hebrew history linking Jesus with Abraham, Jacob, Isaac, and Noah. Like the Longer form, the list concludes with Adam.

 

CCC: Lk 3:23 535

------------------------------------------------------------------------------------------

Reflection:

 

As we still bask in the glow of our Christmas celebration, sacred scripture gives us a fast-forward through the early years of the Savior only days ago found in a manger.  St. Mark’s Gospel relates the story of Jesus’ baptism in the Jordan.  In a sense it is like many families today, we are in such a hurry to prepare for the future, we jump right past the innocence of childhood, rushing to change the world.

 

In the grand scheme of God’s plan, the Lord’s early childhood was fairly obscure.  We know the Holy Family was forced to flee to Egypt for a time.  We have also heard that Sts. Mary and Joseph brought Jesus to the Temple to fulfill their Hebrew obligations.  We were told about Simeon and Anna’s predictions when Jesus was presented.  We know that, when the Holy Family returned from their exile, they made at least one pilgrimage to the Temple when Jesus was still a young man.  We heard how he was left behind and caused his parents great anguish until they found him in “His Father’s House.”

 

The time before Jesus’ baptism, for the most part, is a blank parchment which many people, even some very holy people, have speculated about.  In the end, we find Jesus at the Jordan with St. John the Baptist, his kinsman.  We find him ready, prepared mentally and physically, to take up his mission.  We may only infer from this that Mother Mary and her husband, St. Joseph, had done their job as good parents.  The Lord’s brief walk in public life attests to this.

 

We are told he is True God and True Man.  This would indicate that St. Mary and St. Joseph had parental influence over the Lord.  His divine nature would certainly have molded his character; however, his parents, one biological and the other foster, must have had more than a care-taker role.  Their free will could have caused mistakes.  Yet here is Jesus, ready to take away the sins of the world as the perfect sacrifice his Heavenly Father had intended.  St. John knows he is washing a clean vessel.  There is nothing but symbolism in the Lord’s bath in the Jordan.  It is the Father’s way of revealing His Only Begotten Son for the second time (the first was in that manger in Bethlehem).

 

As we recall all of the events that have led up to this moment, we must look at our own preparation.  Are we ready to do what God asks of us?  Can we accept the challenge,  the challenge accepted by St. Mary, St. Joseph, and even Jesus himself?  Can we walk into the world as his adopted children, proclaiming the Lord’s Kingdom with our words and deeds?  Are we ready to be the Epiphany?  We are now given a chance to make one last resolution in this new year, may we be what God calls us to be.

 

Pax

 

---

[1] The picture is “Baptism of Christ” by Guido Reni, c. 1623

[2] S.S. Commemoratio

 

[4] See NAB footnote on Mark 1:10-11

[5] See NAB footnote on Luke 3:23-38

Memorial of Saint John Neumann, Bishop (United States) January 5th Christmas Weekday

 

“St. John Neumann” 
Photographer and Date are UNKNOWN

Biographical Information about St. John Neumann,Bishop[1]

Note: Alternate Readings may be taken from the Common of Pastors

 

Readings for January 5^th, Christmas Weekday

 

Readings from the Jerusalem Bible

 

Commentary:[3]

 

Reading 1: 1 John 3:11-21

 

Commentary on 1 Jn 3:11-21

 

St. John continues his narrative on righteousness and love in this passage. Note, he has not really focused on what he considers to be the central teaching of Christ, love one another. In this particular section he begins with the comparison from scripture of Cain and Abel (Genesis 4:1-16) to demonstrate that, from the beginning of human history, evil has hated good. He uses that analogy to explain why the world, which is intrinsically evil in his eyes, hates the Christian community, which is good because the members of that community love each other.

 

CCC:  1 Jn 3:15 1033; 1 Jn 3:17 2447; 1 Jn 3:19-24 2845; 1 Jn 3:19-20 208, 1781; 1 Jn 3:21 2631

--------------------------------------------------------------------------------

Responsorial Psalm: Psalm 100:1b-2, 3, 4, 5

 

R. (2a) Let all the earth cry out to God with joy.

 

Commentary on Ps 100:1b-2, 3, 4, 5

 

Psalm 100 is a song of praise and thanksgiving. In this selection we praise God because he created us. We praise God because he continues to guide us. It affirms God’s saving grace, given to his sons and daughters through all generations.

 

--------------------------------------------------------------------------------

Gospel: John 1:43-51

 

Commentary on Jn 1:43-51

 

This selection from the Gospel of St. John continues the call of the disciples. Word of mouth now attracts Philip and he in turn invites Nathanael. The symbolism in this passage is noteworthy. First when Jesus describes Nathanael as: “A true Israelite. There is no duplicity in him,” Jacob was the first to bear the name "Israel" (Genesis 32:29), but Jacob was a man of duplicity (Genesis 27:35-36).”

 

Jesus tells Nathanael: “Before Philip called you, I saw you under the fig tree." “Under the fig tree: a symbol of messianic peace (cf Micah 4:4; Zechariah 3:10).”[4]  So in essence, Jesus is saying that Nathanael was resting in Messianic Peace, inferring from that Nathanael had faithfully followed the Law, and had a genuine love of God.

 

Jesus goes further than Nathanael’s faith in the final verse, telling Nathanael that he is the Anointed One (the Christ): “…you will see the sky opened and the angels of God ascending and descending on the Son of Man." We note in the next entry, Nathanael is called Bartholomew.

 

CCC: Jn 1:43 878

--------------------------------------------------------------------------------

Reflection:

 

We take note that for the past three days scripture has been hammering virtually the same message at us. From our reading of the First Letter of St. John we have been hearing: …love one another; love one another; love one another. From the Psalms, first Ps. 98, and today Ps. 100 we hear: …sing praise to God; sing praise to God; sing praise to God. And from St. John’s Gospel, we hear first from St. John the Baptist, then from St. Andrew, and today from St. Philip: …Jesus is the Messiah; Jesus is the Messiah; Jesus is the Messiah.

 

Now let’s put it all together and we have: Love one another, because in this way we bring praise to God and announce by our actions we believe Jesus is the Messiah. Wait; there is another way to assemble them. If we go by their chronological order, the message comes out this way: Sing praise to God, because he gave us Jesus the Messiah, who commands us to love one another.

 

No matter which way we put the message together it comes down to a simple cause and effect formula. If we believe in our hearts that Jesus is the Messiah, the Son of God, and that he came into the world as we have been told since the beginning of Advent, to bring salvation to all peoples and peace to the world, and if his message to us during his life on earth was to love one another, then we must do the same and rejoice in our good fortune. As John says in his letter, if we don’t love one another, then we must not believe that Jesus is our salvation because we have not followed his teaching.

 

For most of us this is probably a scary thought because it is so hard to follow, but we continue to try.

 

Pax

---

[1] S.S. Commemoratio

[2] The picture is “St. John Neumann” Photographer and Date are UNKNOWN

[4] See NAB Footnote on John 1:43-51