I. For the Holy Church
3. For the Election of the Pope or a Bishop
833 Reading from the Old Testament
The spirit of the Lord Goo is upon me,
because the LORD has anointed me;
He has sent me to bring glad tidings to the lowly,
to heal the brokenhearted,
To proclaim liberty to the captives
and release to the prisoners,
To announce a year of favor from the LORD
and a day of vindication by our God,
to comfort all who mourn;
To place on those who mourn in Zion
a diadem instead of ashes,
To give them oil of gladness in place of mourning,
a glorious mantle instead of a listless spirit.
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Commentary on Is 61:1-3d
The prophetic vision from Isaiah begins with words used by Jesus himself in Luke 4: 18-19. In the day it was first used it was inspired by the return of faithful from the Babylonian exile. It envisions the coming of the messianic age, foreseeing the saving work of the Messiah (“…glad tidings to the lowly, to heal the brokenhearted, To proclaim liberty to the captives and release to the prisoners”).
CCC: Is 61:1-2 714; Is 61:1 436, 695, 716, 1286
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834 Reading from the New Testament
First Option
Brothers and sisters:
Christ gave some as Apostles, others as prophets,
others as evangelists, others as pastors and teachers,
to equip the holy ones for the work of ministry,
for building up the Body of Christ,
until we all attain to the unity of faith
and knowledge of the Son of God, to mature manhood,
to the extent of the full stature of Christ,
so that we may no longer be infants,
tossed by waves and swept along by every wind of teaching
arising from human trickery,
from their cunning in the interests of deceitful scheming.
Rather, living the truth in love,
we should grow in every way into him who is the head,
Christ, from whom the whole Body,
joined and held together by every supporting ligament,
with the proper functioning of each part,
brings about the Body's growth and builds itself up in love.
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Commentary on Eph 4:11-16
St. Paul continues his discourse on unity within the Church (the living Body of Christ) enumerating the leadership gifts given to “building up the Body.” This gifts, given to authentic teachers will bring the fledgling Church to maturity. In maturity, the apostle tells the Ephesians, they will resist those who teach falsely and become more unified in the love they share.
CCC: Eph 4:11-16 794; Eph 4:11-13 669; Eph 4:11 1575; Eph 4:13 674, 695, 2045; Eph 4:16 798
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Second Option
Brothers and sisters:
Every high priest is taken from among men
and made their representative before God,
to offer gifts and sacrifices for sins.
He is able to deal patiently with the ignorant and erring,
for he himself is beset by weakness
and so, for this reason, must make sin offerings for himself
as well as for the people.
No one takes this honor upon himself
but only when called by God,
just as Aaron was.
In the same way,
it was not Christ who glorified himself in becoming high priest,
but rather the one who said to him:
You are my Son:
this day I have begotten you;
just as he says in another place,
You are a priest forever
according to the order of Melchizedek.
In the days when he was in the Flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
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Commentary on Heb 5:1-10
This is an important passage from the standpoint of understanding the call to ministry, especially the priesthood. It is frequently used at ordinations, and provides an understanding of what it means to be called to a vocation: “No one takes this honor upon himself but only when called by God.”
“Priests are mediators between man and God. As such they must be united with men and called by God. The priests of Israel, who traced their lineage to Aaron and his sons, were united with men in the weakness of human sin and were called by God to an earthly priesthood (Exodus 28:1-4; 40:12-15). Jesus, too, was united with men in his human nature (Hebrews 2:14); however, unlike the Aaronic priests, he was free from sin (Hebrews 4:15) and was called by God to a heavenly priesthood (v. 5-6; Hebrews 8:1-4). Priestly ministry is a vocation from God, not volunteer work that men can take upon themselves (CCC 1539, 1578).”[1]
The second part of the reading continues with Christ’s own call. The author captures Christ’s humanity in this description. The reference to the “order of Melchizedek,” the priest king, is first identified in Genesis 14:18 and again in Psalm 110:4. The image of Melchizedek is used to prefigure Christ, the Messiah who is Priest, Prophet, and King. This same indelible character is imposed upon those called to God’s service in the priesthood.
CCC: Heb 5:1 1539; Heb 5:3 1540; Heb 5:4 1578; Heb 5:6 1537; Heb 5:7-9 609, 2606; Heb 5:7-8 612, 1009; Heb 5:7 2741; Heb 5:8 2825; Heb 5:9 617; Heb 5:10 1544
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835 Responsorial Psalm
R. (2a) For ever I will sing the goodness of the Lord.
"I have made a covenant with my chosen one,
I have sworn to David my servant:
Forever will I confirm your posterity
and establish your throne for all generations."
R. For ever I will sing the goodness of the Lord.
"I have found David, my servant;
with my holy oil I have anointed him,
That my hand may be always with him,
and that my arm may make him strong."
R. For ever I will sing the goodness of the Lord.
"My faithfulness and my mercy shall be with him,
and through my name shall his horn be exalted.
He shall say of me, 'You are my father,
my God, the rock, my savior."'
R. For ever I will sing the goodness of the Lord.
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Commentary on Ps 89:4-5, 21-22, 25 and 27
Psalm 89, taken as a whole, is a communal lament. This selection rejoices in God’s establishment of the Davidic Dynasty and the promise of heavenly support for his kingdom. The selection entreats God to strengthen his servant who has been anointed - set aside - consecrated to the service of the Heavenly Father.
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837 Gospel
First Option
Jesus said to his disciples:
"As the Father loves me, so I also love you.
Remain in my love.
If you keep my commandments, you will remain in my love,
just as I have kept my Father's commandments
and remain in his love.
"I have told you this so that my joy might be in you
and your joy might be complete.
This is my commandment: love one another as I love you.
No one has greater love than this,
to lay down one's life for one's friends.
You are my friends if you do what I command you.
I no longer call you slaves,
because a slave does not know what his master is doing.
I have called you friends,
because I have told you everything I have heard from my Father.
It was not you who chose me, but I who chose you
and appointed you to go and bear fruit that will remain,
so that whatever you ask the Father in my name he may give you.
This I command you: love one another."
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Commentary on Jn 15:9-17
The discourse on the union of Jesus with his disciples continues. His words become a monologue and go beyond the immediate crisis of Christ’s departure. In this passage Jesus focuses on the chain of love from the Father, through the Son, to his adopted sons and daughters.
St. John also distinguishes the disciples' new relationship with God saying, “I no longer call you slaves…I have called you friends.” Jesus designates the disciples “friends of God.” This designation is supported and defined in other places in Sacred Scripture. It separates them from Moses, Joshua, and David who carried the designation “Servants of the Lord” (see Deuteronomy 34:5, Joshua 24:29, and Psalm 89:21). Calling them “friends” of God establishes the same relationship as that enjoyed by Abraham (see James 2:23 “Thus the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called "the friend of God."[2] The clear reference being that they like Abraham would be patriarchs of the New Covenant.
CCC: Jn 15:9-10 1824; Jn 15:9 1823; Jn 15:12 459, 1823, 1970, 2074; Jn 15:13 363, 609, 614; Jn 15:15 1972, 2347; Jn 15:16-17 2745; Jn 15:16 434, 737, 2615, 2815
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Second Option
Jesus raised his eyes toward heaven and prayed, saying:
"Holy Father, keep them in your name that you have given me,
so that they may be one just as we are one.
Consecrate them in the truth.
Your word is truth.
As you sent me into the world,
so I sent them into the world.
And I consecrate myself for them,
so that they also may be consecrated in truth.
"I pray not only for them,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as yon loved me."
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Commentary on Jn 17:11b, 17-23
This passage is a continuation of the “High Priestly Prayer” started earlier in St. John’s Gospel John 17:1-11a. This part of the prayer begins with a plea for unity between the Father and disciples. Clear reference is given below about how the world will receive these friends he sends into the world (“I gave them your word, and the world hated them” v.14). This is why he asks at the onset "Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.”
The second part of this reading (v. 17-23) focuses on the unity of persons in the love of Christ. The Lord prays for all those to be touched by the word of God which he now charges his disciples to carry into the world. Again the theme of unity between the Father, and the Son, and his followers is emphasized and brought to a conclusion with “…that you loved them even as yon loved me.”
CCC: Jn 17:11 2747, 2749, 2750, 2750, 2815, 2849; Jn 17:17-20 2821; Jn 17:17-19 2812; Jn 17:17 2466; Jn 17:18 858; Jn 17:19 611, 2747, 2749, 2812; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750
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[1] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 421
[2] St. James synthesizes Isaiah 41:8 and 2 Chronicles 20:7 in which Abraham is called God’s friend.
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