Monday, December 23, 2013

Funerals for Baptized Children #1017-1022

Masses for the Dead

Funerals for Baptized Children #1017-1022

 1017 Reading I From the Old Testament

1.
Isaiah 25:6a, 7-9

On this mountain the LORD of hosts
will provide for all peoples.
On this mountain he will destroy
the veil that veils all peoples,
the web that is woven over all nations;
he will destroy death forever.
The Lord GOD will wipe away
the tears from all faces;
the reproach of his people he will remove
from the whole earth; for the LORD has spoken.
On that day it will be said:
"Behold our God, to whom we looked to save us!
This is the LORD for whom we looked;
let us rejoice and be glad that he has saved us!"
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Commentary on Is 25:6-10a

Isaiah once more envisions the messianic kingdom where there is no enmity between peoples, there is not want, and the whole world rejoices in that great peace. This reading is favored at funeral liturgies because of its image of the heavenly kingdom. There is a clear sense of anticipation appropriate for the Advent season as the second coming is looked for as well as the Lord’s Nativity.

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2.
Lamentations 3:22-26

The favors of the LORD are not exhausted,
  his mercies are not spent;
They are renewed each morning,
  so great is his faithfulness.
My portion is the LORD, says my soul;
  therefore will I hope in him.

Good is the LORD to one who waits for him,
  to the soul that seeks him;
It is good to hope in silence
  for the saving help of the LORD.
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Commentary on Lam 3:22-26

In the third poem by the author of Lamentations, the heartbreak of great calamity turns to hope in God's great mercy. The passage is a litany of faith in God's mercy.  In the end, God will not forsake his faithful ones; his salvation is an outstretched hand always there in time of need.

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1018 Reading I from the New Testament
During the Season of Easter

1.

I, John, had a vision of a great multitude,
  which no one could count,
  from every nation, race, people, and tongue.
They stood before the throne and before the Lamb,
  wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
  "Salvation comes from our God, who is seated on the throne,
    and from the Lamb.

"For this reason they stand before God's throne
    and worship him day and night in his temple.
    The One who sits on the throne will shelter them.
  They will not hunger or thirst anymore,
    nor will the sun or any heat strike them.
  For the Lamb who is in the center of the throne will shepherd them
    and lead them to springs of life-giving water,
    and God will wipe away every tear from their eyes."

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Commentary on Rev 7:9-10, 15-17

This part of St. John’s Revelation envisions the Church in heaven glorifying God. He sees a great number “…which no one could count” a possible allusion to the promise made to Abraham (Genesis 15:5; Hebrews 11:12).

“Pope John Paul II has commented on this passage as follows: "The people dressed in white robes whom John sees with his prophetic eye are the redeemed, and they form a 'great multitude', which no one could count and which is made up of people of the most varied backgrounds. The blood of the Lamb, who has been offered in sacrifice for all, has exercised its universal and most effective redemptive power in every corner of the earth, extending grace and salvation to that 'great multitude'. After undergoing the trials and being purified in the blood of Christ, they --the redeemed--are now safe in the Kingdom of God, whom they praise and bless for ever and ever" ("Homily", 1 November 1981).” [1]

The vision specifically calls out that salvation comes only from God and Christ "Salvation comes from our God, who is seated on the throne, and from the Lamb."

The selection concludes with a series of images from the Old Testament. Christians will no longer know suffering (see Isaiah 49:10; Psalm 121:6; John 4:14; John 7:37) and the will be shepherded by the Lamb (Psalm 23; Isaiah 40:11; Ezekiel 24:33; John 10:11-16). [2]

CCC: Rv 7:9 775, 1138; Rv 7:10-12 2642
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2.

#1018 Mass for the Dead (Funerals for Baptized Children, During the Easter Season, 2.)

I, John, saw a new heaven and a new earth.
I heard a loud voice from the throne saying,
  "Behold, God's dwelling is with the human race.
He will dwell with them and they will be his people
  and God himself will always be with them as their God.
He will wipe away every tear from their eyes,
  and there shall be no more death or mourning, wailing or pain,
  for the old order has passed away."

The One who sat on the throne said,
  "Behold, I make all things new."
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Commentary on Rv 21:1a, 3-5a

In this vision from St. John, the evangelist sees a world renewed by Christ's salvation.  The gates of death have been destroyed and the whole human race is invited to accept God's loving hand and find eternal life in the heavenly kingdom.  Reflecting the promise of Baptism (Ezekiel 36:27) the Father lifts up his faithful ones as a father embraces a child; wiping away every tear, healing every hurt.  Death has been defeated - "the old order has passed away."

The passage concludes with the voice of God; the only time God's voice is quoted in Revelation.  He declares all he has promised will come to be and His peace shall reign eternally.


CCC: Rv 21:1-22,5 117; Rv 21:1-2 756; Rv 21:1 1043; Rv 21:2-4 677; Rv 21:2 757, 1045, 2016; Rv 21:3 756, 2676; Rv 21:4 1044, 1186; Rv 21:5 1044

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1019 Responsorial Psalm

1.

R. (1) The Lord is my shepherd; there is nothing I shall want.

The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6

Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [3] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”

 

The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [3]

CCC: Ps 23:5 1293
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2.

R. (1) To you, O Lord, I lift up my soul.

Your ways, O LORD, make known to me;
   teach me your paths,
 Guide me in your truth and teach me,
   for you are God my savior.
R. To you, O Lord, I lift up my soul.

Remember that your compassion, O LORD,
  and your kindness are from of old.
In your kindness remember me,
  because of your goodness, O LORD.
R. To you, O Lord, I lift up my soul.

Preserve my life, and rescue me;
  let me not be put to shame, for I take refuge in you.
Let integrity and uprightness preserve me,
  because I wait for you, O LORD.
R. To you, O Lord, I lift up my soul.
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Psalm 25 is an individual lament. The sinful psalmist prays that “Your ways” be made know. This request directs us to repentance and ultimately justice. In the first strophe of this hymn of thanksgiving we hear support for our belief that God does indeed answer the prayers of the faithful. The plea is for God’s peace to be given in the heart. There is no justification for this request – no way to earn God’s favor. It is only through faith in God’s love the reward is received.

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3.

R. (42:3) My soul is thirsting for the living God: when shall I see him face
to face?

As the hind longs for the running waters,
  so my soul longs for you, O God.
R. My soul is thirsting for the living God: when shall I see him face to face?

Athirst is my soul for God, the living God.
  When shall I go and behold the face of God?
R. My soul is thirsting for the living God: when shall I see him face to face?

I went with the throng
  and led them in procession to the house of God,
Amid loud cries of joy and thanksgiving,
  with the multitude keeping festival.
R. My soul is thirsting for the living God: when shall I see him face to face?

Send forth your light and your fidelity;
  they shall lead me on
And bring me to your holy mountain,
  to your dwelling-place.
R. My soul is thirsting for the living God: when shall I see him face to face?

Then will I go in to the altar of God,
   the God of my gladness and joy;
Then will I give you thanks upon the harp,
   O God, my God!
R. My soul is thirsting for the living God: when shall I see him face to face?

Why are you so downcast, O my soul?
   Why do you sigh within me?
Hope on God! For I shall again be thanking him,
   in the presence of my savior and my God.
R. My soul is thirsting for the living God: when shall I see him face to face?
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The water theme in this song of thanksgiving reminds us of the life-giving bath that is Baptism. Those who have received the sacrament have been moved by the obvious invitation to join with God fully in this holy place. He will be with them always; even in the day of their distress. The psalmist introspectively and rhetorically asks why he fears what is to come.  God's salvation is assured and death holds no sway.

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4.

R. (13a) Let all praise the name of the Lord.
  or: 
R. Alleluia.

Praise the LORD from the heavens,
  praise him in the heights;
Praise him, all you his angels,
  praise him, all you his hosts.
R. (13a) Let all praise the name of the Lord.
  or: 
R. Alleluia.

Let the kings of the earth and all peoples,
  the princes and all the judges of the earth,
Young men too, and maidens,
  old men and boys,
Praise the name of the LORD,
  for his name alone is exalted.
R. (13a) Let all praise the name of the Lord.
  or: 
R. Alleluia.

His majesty is above earth and heaven,
   and he has lifted up the horn of his people.
Be this his praise from all his faithful ones,
   from the children of Israel, the people close to him. Alleluia.
R. (13a) Let all praise the name of the Lord.
  or: 
R. Alleluia.
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Psalm 148 is a hymn of praise. In this selection we find it singing of the omnipotence of God, His power and majesty, and His promise of salvation. This poem is related to the Benedicte, or “Song of the Three Children”, in Daniel 3:52-90. In both we find catalogues of natural phenomena praising God.[4]

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Reading II From the New Testament

1.

#1020 Mass for the Dead (Funerals for Baptized Children, 1.)

Brothers and sisters:
Are you unaware that we who were baptized into Christ Jesus
  were baptized into his death?
We were indeed buried with him through baptism into death,
  so that, just as Christ was raised from the dead
  by the glory of the Father,
  we too might live in newness of life.

If, then, we have died with Christ,
  we believe that we shall also live with him.
We know that Christ, raised from the dead, dies no more;
  death no longer has power over him.
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Commentary on Rom 6:3-4, 8-9

This reading from Romans reminds the Christian that all who have been joined to Christ in Baptism are also joined to his death. Without inevitable death of the body there is no resurrection and St. Paul teaches that, since Christ came so 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. It is this promise that provides us with consolation for those who go before us in death, that as a consequence of Christ's sacrifice, those who have been take in Baptism as his adopted sons and daughters share the inheritance of eternal life.

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2.

Brothers and sisters:
None of us lives for oneself, and no one dies for oneself.
For if we live, we live for the Lord,
and if we die, we die for the Lord;
so then, whether we live or die, we are the Lord's.
For this is why Christ died and came to life,
that he might be Lord of both the dead and the living.
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Commentary on Rom 14:7-9

Two of St. Paul’s themes are tied together in this short passage from his letter to the Romans. By stating that those who profess faith in Jesus accept his adoption – life is no longer separate from God but one in the Lord through this adoption (see also Romans 6:3ff). The second theme is the salvation brought about by the resurrection. In the resurrection, Christ defeated death and all of the souls previously dead in sin because of Adam, were now freed through Jesus’ sacrifice. He became the Lord of the living and the dead.

These ideas and counsels addressed to the faithful at Rome provide the basis of the motto traditional in the Church, "Unity in essentials, freedom in doubtful matters, and in all things clarity" (cf. John XXIII, "Ad Petri Cathedram"; Vatican II, "Unitatis Redintegratio", 4). []

CCC: Rom 12-15 1454, 1971; Rom 14 1971; Rom 14:7 953; Rom 14:9 668
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3.

Brothers and sisters:
Christ has been raised from the dead,
  the firstfruits of those who have fallen asleep.
For since death came through a man,
  the resurrection of the dead came also through man.
For just as in Adam all die,
  so too in Christ shall all be brought to life,
  but each one in proper order:
  Christ the firstfruits;
  then, at his coming, those who belong to Christ.
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Commentary on 1 Cor 15:20-23

Here, St. Paul focuses completely on the consecration of all those who follow him in death through Jesus' own death.  The Lord is the sacrifice that consecrates the whole harvest that follows.  He, himself, is the first fruits of God's faithful on earth. (see also 1 Corinthians 15:20-24a, 25-28 above)

CCC: 1 Cor 15:20-22 655; 1 Cor 15:20 632, 991; 1 Cor 15:21-22 411
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4.

Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will.
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Commentary on Eph 1:3-5

Paul speaks to the Ephesians about their adoption by God as sons and daughters. He relates in typical Pauline fashion the omnipotence and timelessness of God’s knowledge and actions. The emphasis in this selection is “Chosen”. We were chosen (“…to be holy and without blemish before him.”) to accomplish His will.

CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294
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5.

We do not want you to be unaware, brothers and sisters,
  about those who have fallen asleep,
  so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
  so too will God, through Jesus,
  bring with him those who have fallen asleep.
Therefore, console one another with these words.
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Commentary on 1 Thes 4:13-14, 18

St. Paul provides reassurance for those who have seen physical death come to some of the faithful. He exhorts the community not to lose faith like the pagans do (and those of the Sadducees who did not believe in the resurrection) (see also Wisdom 3:2-8) because Jesus defeated death and has taken those who have fallen asleep (died) with him into his heavenly kingdom. The Apostle realizes that in the grips of mourning, people tend to forget that God forges ties that are eternal and they need to be reminded.  He tells the community in v. 18, that it is their job to constantly remind all of the hope in God's mercy.

CCC: 1 Thes 4:13-14 1012; 1 Thes 4:14 649, 989; 1 Thes 4:18 1687
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1022 Gospel

1.

At that time Jesus responded:
"I give praise to you, Father,
Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him."
"Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
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Commentary on Mt 11:25-30

Jesus has just completed a fairly scathing criticism of the people in the places he has been and performed miracles, yet many have not accepted him as the Messiah. He now concludes this section on a more joyous note as he reflects that, while the scribes and Pharisees (“the wise and learned”) have not understood who he is, those with simple faith have accepted him freely. He then issues an invitation to all who “labor and are burdened” quoting an invitation similar to one in Ben Sirach to learn wisdom and submit to her yoke (Sirach 51:23, 26).

“This Q saying, identical with Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.” [5]

The final verses of this section are found only in St. Matthew’s Gospel and promise salvation to those who are downtrodden or in pain. “In extending his extraordinary invitation Jesus is speaking as one possessing the full authority and compassion of God. ‘Come to me, you all you grown weary with labor and heavily burdened!’ The proclamation has all the universality and power that only a divine call to mankind can have, the sort of blessed clamor of God’s compassion within human history that we hear in the prophets.” [7]

CCC: Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
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2.

People were bringing children to Jesus that he might touch them,
but the disciples rebuked them.
When Jesus saw this he became indignant and said to them,
“Let the children come to me; 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.”
Then he embraced the children and blessed them,
placing his hands on them.
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Commentary on Mk 10:13-16

The image of Jesus portrayed by this passage demonstrates that those who had seen his works and heard his words saw greatness in him. They brought their children to him instinctively, that these little ones might receive the grace bestowed by his touch. This activity made his disciples indignant. They felt that their master should not be pestered by the children. The Lord, however, used this situation as a teaching moment. Jesus told the crowd that only complete dependence upon God’s support would allow them salvation (“for the kingdom of God belongs to such as these”).

CCC: Mk 10:14 343, 1261; Mk 10:16 699
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3.
Longer Form

Jesus said to the crowds:
“Everything that the Father gives me will come to me,
and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will
but the will of the one who sent me.
And this is the will of the one who sent me,
that I should not lose anything of what he gave me,
but that I should raise it on the last day.
For this is the will of my Father,
that everyone who sees the Son and believes in him
may have eternal life,
and I shall raise him on the last day.”
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Commentary on Jn 6:37-40

This Gospel passage is part of the “Bread of Life” section from St. John’s Gospel. Jesus first clearly identifies himself as having come from God, his Father and heir to the kingdom of Heaven with “Everything that the Father gives me will come to me.” The Lord tells those gathered that no one will be rejected who asks to follow the Son of God. He goes further telling the crowds, that anyone who believes in him “may have eternal life.” For the faithful, this is an invitation to participate in eternal life.

We note the humility with which the Lord makes this offer (I came down from heaven not to do my own will but the will of the one who sent me) “St. Augustine, commenting on vv. 37 and 38, praises the humility of Jesus, the perfect model for the humility of the Christian: Jesus chose not to do His own will but that of the Father who sent Him: "Humbly am I come, to teach humility am I come, as the master of humility am I come; he who comes to Me is incorporated in Me; he who comes to Me,becomes humble; he who cleaves to Me will be humble, for he does not his will but God's" ("In Ioann. Evang.", 25, 15 and 16)”. [6]

CCC: Jn 6:38 606, 2824; Jn 6:39-40 989, 1001; Jn 6:40 161, 994
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Or
Shorter Form John 6:37-39

Jesus said to the crowds:
“Everything that the Father gives me will come to me,
and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will
but the will of the one who sent me.
And this is the will of the one who sent me,
that I should not lose anything of what he gave me,
but that I should raise it on the last day.
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Commentary on Jn 6:37-39

This shorter form of the Gospel passage is part of the “Bread of Life” section from St. John’s Gospel. Jesus first clearly identifies himself as having come from God, his Father and heir to the kingdom of Heaven with “Everything that the Father gives me will come to me”. The Lord tells those gathered that no one will be rejected that asks to follow the Son of God.

CCC: Jn 6:38 606, 2824; Jn 6:39-40 989, 1001
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4.
John 6:51-58

Jesus said to the Jewish crowds:
"I am the living bread that came down from heaven;
whoever eats this bread will live forever;
and the bread that I will give
is my flesh for the life of the world."

The Jews quarreled among themselves, saying,
"How can this man give us his flesh to eat?"
Jesus said to them,
"Amen, amen, I say to you,
unless you eat the flesh of the Son of Man and drink his blood,
you do not have life within you.
Whoever eats my flesh and drinks my blood
has eternal life,
and I will raise him on the last day.
For my flesh is true food,
and my blood is true drink.
Whoever eats my flesh and drinks my blood
remains in me and I in him.
Just as the living Father sent me
and I have life because of the Father,
so also the one who feeds on me
will have life because of me.
This is the bread that came down from heaven.
Unlike your ancestors who ate and still died,
whoever eats this bread will live forever."
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Commentary on Jn 6:51-58

The “Bread of Life” discourse continues and the Lord escalates his language. The people who had come to him because they had been fed with the five barley loaves just cannot make the leap from bread made from wheat or barley to the Bread of Life offered as true food and drink for the spirit. Even when he uses manna as an example of real food they still do not see that the Son of God offers them his resurrected body as their meal and they are repulsed – especially because of the language he uses (Jesus uses the word gnaw, not just eat, in the original texts.).

CCC: Jn 6 1338; Jn 6:51 728, 1355, 1406, 2837; Jn 6:53-56 2837; Jn 6:53 1384; Jn 6:54 994, 1001, 1406, 1509, 1524; Jn 6:56 787, 1391, 1406; Jn 6:57 1391; Jn 6:58 1509
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5.

When Mary came to where Jesus was and saw him,
she fell at his feet and said to him,
"Lord, if you had been here,
my brother would not have died."
When Jesus saw her weeping and the Jews who had come with her
weeping,
he became perturbed and deeply troubled, and said,
"Where have you laid him?"
They said to him, "Sir, come and see."
And Jesus wept.
So the Jews said, "See how he loved him."
But some of them said,
"Could not the one who opened the eyes of the blind man
have done something so that this man would not have died?"

So Jesus, perturbed again, came to the tomb.
It was a cave, and a stone lay across it.
"Did I not tell you that if you believe
you will see the glory of God?"
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Commentary on Jn 11:32-38, 40

Within the story or the death and resurrection of Lazarus we see the very human emotions of Jesus they range from confidence in his relationship with the Father at the end of the story to the all too human grief and fear as he expresses his concern at what this revelatory event has cost his close friends, Martha and Mary, as they see their brother die.

Here, as he meets Martha's sister Mary (the one who sat at his feet as he spoke in Luke 10:39). Mary show the depth of her faith immediately as she makes the profession "Lord, if you had been here, my brother would not have died." The members of the Jewish community see the Lord's reaction to the pain Mary, here sister Martha, and their friends. As he weeps, they believe it is because of his love of Lazarus, not understanding that in the Jesus' eyes, Lazarus was not going to die, but provide yet another proof of the power Jesus has over sin and death.

The passage concludes with Jesus reminding Mary that this event has taken place so that God may be glorified for his mercy. Jesus alone is the resurrection and the life.

CCC: Jn 11 994; Jn 11:34 472; Jn 11:39 627
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6.

Standing by the cross of Jesus were his mother
and his mother's sister, Mary the wife of Clopas,
and Mary Magdalene.
When Jesus saw his mother and the disciple whom he loved,
he said to his mother, "Woman, behold, your son."
Then he said to the disciple,
"Behold, your mother."
And from that hour the disciple took her into his home.

After this, aware that everything was now finished,
in order that the Scripture might be fulfilled,
Jesus said, "I thirst."
There was a vessel filled with common wine.
So they put a sponge soaked in wine on a sprig of hyssop
and put it up to his mouth.
When Jesus had taken the wine, he said,
"It is finished."
And bowing his head, he handed over the Spirit.
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Commentary on Jn 19:25-30

This selection picks up the Passion Narrative from St. John's Gospel following the Lord's trial and conviction. Here the Evangelist records Jesus’ last address to his mother. Although the address sounds unnecessarily formal ("Woman, behold, your son.") this would have been considered a polite address in biblical times. The reference, “Woman”, is possibly to Genesis 3:15 which describes the mother of the Messiah as the “woman” whose offspring conquers the devil (CCC 726, 2618)[10]. The Lord, nearing the end of his life commends the care of his mother to the disciple whom he loved. It is presumed this is done because Jesus has no biological brothers of sisters (Also inferred is that his mother's husband, Joseph, has already passed away). In this instance, while it can be assumed that this disciple is St. John, the author, this tender consignment of the care of the Lord’s mother is seen as iconic, that is she is given into the care of all of the disciples whom Jesus loves. Seeing her Son dying upon the cross is one of the seven sorrows the Blessed Mother endured in faith.

The narrative continues describing the Lord's last moments of life on the cross.  The prophecy to which John refers when saying "...in order that the Scripture might be fulfilled" was Psalm 69:22.  While Matthew and Mark speak about this event, only John relates it specifically to the prophetic literature.  After this final act, the Lord "handed over his spirit."

CCC: Jn 19:25-27 726, 2618; Jn 19:25 495; Jn 19:26-27 501, 964, 2605; Jn 19:27 2677, 2679; Jn 19:28 544, 607, 2561, 2605; Jn 19:30 607, 624, 730, 2605; Jn 19:30b 2605
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[1] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 66-67
[2] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 64:42, p.478
[3] See NAB footnote on Psalm 23
[4] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 35:164, p. 601
[5] See NAB footnote on Matthew 11:25ff
[6] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p. 592
[7] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
[8] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, p. 128.
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