I. FOR THE CONFERRAL OF CHRISTIAN INITIATION
3. Reception of Baptized Christians into the Full Communion of the Catholic Church
Readings, responsorial psalms, and verses before the Gospel may be taken in whole or in part from the Mass of the day, or from the Mass for the Unity of Christians (#867-871) or from the Mass for Christian Initiation (#751-755), or from the following.
761 Reading from the New Testament
1.
Brothers and sisters:
We know that all things work for good for those who love God
who are called according to his purpose.
For those he foreknew he also predestined
to be conformed to the image of his Son,
so that he might be the firstborn
among many brothers.
And those he predestined he also called;
and those he called he also justified;
and those he justified he also glorified.
What then shall we say to this?
If God is for us, who can be against us?
He who did not spare his own Son
but handed him over for us all,
how will he not also give us everything else along with him?
Who will bring a charge against God's chosen ones?
It is God who acquits us.
Who will condemn?
It is Christ Jesus who died, rather, was raised,
who also is at the right hand of God,
who indeed intercedes for us.
What will separate us from the love of Christ?
Will anguish, or distress, or persecution, or famine,
or nakedness, or peril, or the sword?
As it is written:
For your sake we are being slain all the day;
we are looked upon as sheep to be slaughtered.
No, in all these things we conquer overwhelmingly
through him who loved us.
For 1 am convinced that neither death, nor life,
nor angels, nor principalities,
nor present things, nor future things,
nor powers, nor height, nor depth,
nor any other creature will be able to separate us
from the love of God in Christ Jesus our Lord.
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Commentary on Rom 8:28-39
St. Paul here outlines the call to a life in Christ. He reflects that God so loves his children that he called some individuals to participate in his redemptive plan at a deeper level. Because Christ existed eternally those called to him were carefully chosen or elected from the beginning of time to be called to salvation. These “elect”, because of their unwavering service to God will also be glorified.
The Apostle bursts into a hymn proclaiming the victory over death and suffering experienced by the faithful, lifted up by God in Christ. The premise that the love of God assures salvation to the faithful is strengthened as the evangelist asks the rhetorical question “What will separate us from the love of Christ?” Over all obstacles (human, physical, and metaphysical – “height and depth” probably referred to ancient astrological terms indicating the closest proximity and the most distant star from the zenith.) were the love of God expressed in Christ is the unshakable foundation Christian life and hope.
The Apostle quotes Psalm 44:23 as his song denies that even death is a barrier between the faithful and God’s love. No earthly or spiritual force can stand against such love as that shown in Christ Jesus.
CCC: Rom 8:26-39 2739; Rom 8:28-30 1821, 2012; Rom 8:28 313, 395; Rom 8:29 257, 381, 501, 1161, 1272, 2790; Rom 8:31 2852; Rom 8:32 603, 706, 2572; Rom 8:34 1373, 2634
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2.
Brothers and sisters:
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy
and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not jealous, love is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury, it does not rejoice
over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
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Commentary on 1 Cor 12:31-13:13
St. Paul shifts his focus from the diversity of the different functions within the Body of Christ (which is the Church), to the gifts common to those enlightened by Christ. First among these gifts is love which informs all reason, directing the Christian to the love of Christ.
“In speaking of love, Paul is led by spontaneous association to mention faith and hope as well. They are already a well-known triad (cf 1 Thessalonians 1:3), three interrelated features of Christian life, more fundamental than any particular charism. The greatest . . . is love: love is operative even within the other members of the triad, so that it has a certain primacy among them. Or, if the perspective is temporal, love will remain (cf "never fails,") even when faith has yielded to sight and hope to possession.”[1]
CCC: 1 Cor 12 1988, 2003; 1 Cor 13 735, 800; 1 Cor 13:1-4 1826; 1 Cor 13:4-7 1825; 1 Cor 13:5 953; 1 Cor 13:8 773; 1 Cor 13:12 163, 164, 314, 1023, 1720, 2519; 1 Cor 13:13 1813, 1826, 1841
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3.
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,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God's possession, to the praise of his glory.
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Commentary on Eph 1:3-14
Following his introductory remarks, St. Paul offers a blessing in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions. The apostle speaks to the Ephesians about their adoption by God as his sons and daughters. He relates, in typical Pauline fashion, the omnipotence and timelessness of God’s knowledge and actions following his introduction and blessing.
St. Paul quickly gets into doctrinal exhortations (v. 11ff). In this passage, the evangelist announces the adoption of all who believe in him (“we were chosen” a reference to the Jewish people to whom St. Paul also belonged, and “you also, who have heard the truth” meaning the gentiles who came to faith). St. Paul next refers to the indelible change, the transformation brought about in Baptism and Confirmation, as he speaks about being “sealed with the promise of the Holy Spirit” (first given in Baptism and sealed in Confirmation, see also Ezekiel 9:4-6, Revelation 7:4). In this adoption, we share the inheritance of God’s children which is redemption.
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; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748; Eph 1:13-14 706, 1274; Eph 1:13 693, 698, 1296; Eph 1:14 1107
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4.
Brothers and sisters:
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the Spirit
through the bond of peace:
one Body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.
But grace was given to each of us
according to the measure of Christ's gift.
And he 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.
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Commentary on Eph 4:1-7, 11-13
St. Paul enjoins the Church at Ephesus to holiness and unity as part of his instructions on what it means to live the Christian life. Though one baptism (“the call you have received”) we are united in Christ and through Christ to God the Father. While humility is not listed in the Greek lists as a virtue, the evangelist raises self-effacing service of others to this status (see also 1 Corinthians 13:4, Galatians 5:22, and Colossians 3:12).
He goes on speaking of the unity of different parts of the living body of Christ, the Church, saying that different gifts were given (similar lists are found at Romans 12:3-8 and 1 Corinthians 12:1-31). He begins the list of gifts with those of spiritual leadership: Apostles, prophets, evangelists, pastors, and teachers. These have been called to service to others.
CCC: Eph 4-6 1454; Eph 4-5 1971; Eph 4:2 2219; Eph 4:3-5 866; Eph 4:3 814; Eph 4:4-6 172, 249, 2790; Eph 4:7 913; Eph 4:11-16 794; Eph 4:11-13 669; Eph 4:11 1575; Eph 4:13 674, 695, 2045
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5.
Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Finally, brothers and sisters,
whatever is true, whatever is honorable,
whatever is just, whatever is pure,
whatever is lovely, whatever is gracious,
if there is any excellence
and if there is anything worthy of praise,
think about these things.
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Commentary on Phil 4:4-8
St. Paul is concluding his address to his beloved Philippian community. The Evangelist uses the famous; “Rejoice in the Lord always”; this exhortation is followed by a short common prayer to the Christian community of the day “The Lord is near” (Maranā tha). And then a description of what occurs when the faithful experience this closeness; “Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.” When we are aware that God in Christ is with us, his peace rests upon us and nothing can harm us. He concludes the selection enjoining the faithful to focus their thoughts, prayers, and actions on the Christian way of life; "whatever is..." true, honorable, just, pure, lovely, or gracious. These things define the Christian.
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6.
Rejoice always. Pray without ceasing.
In all circumstances give thanks,
for this is the will of God for you in Christ Jesus.
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
May the God of peace himself make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ.
The one who calls you is faithful,
and he will also accomplish it.
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Commentary on 1 Thes 5:16-24
In this concluding discourse from St. Paul’s first letter to the Thessalonians, he exhorts them to holiness. He begins by explaining that, because a Christian has received the grace and friendship of God, they should always rejoice, and in that joy their thoughts, their lives, should be a prayer to God in Christ Jesus.
St. Paul also encourages the community not to smother expressions of the Holy Spirit. Prophets in the early church were seen as having special gifts to “console, correct, or instruct others.”[2] It should be noted that St. Paul’s view that such charismatic utterances should be heeded were latter toned back and corrected (see 1 Corinthians 14; 2 Thessalonians 2:1-15; 2 Peter 3:1-16).
Used on the Third Sunday of Advent (B) (Gaudete Sunday) we note that v. 16 of this passage is given in the Latin as “Semper gaudete”- “Always rejoice.” Although the name came from the translation of Philippians 4:4-5: “Gaudete in Domino semper” or “Rejoice in the Lord always” used in the Cycle C readings.
CCC: 1 Thes 5:17-18 2633; 1 Thes 5:17 1174, 2742, 2757; 1 Thes 5:18 2638, 2648; 1 Thes 5:19 696; 1 Thes 5:23 367
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762 Responsorial Psalm
1.
R. (1b) The Lord is my light and my salvation.
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.
One thing I ask of the LORD;
this I seek:
To dwell in the house of the LORD
all the days of my life,
That I may gaze on the loveliness of the LORD
and contemplate his temple.
R. The Lord is my light and my salvation.
Your presence, 0 LORD, I seek.
Hide not your face from me;
do not in anger repel your servant.
You are my helper cast me not faff.
R. The Lord is my light and my salvation.
I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. The Lord is my light and my salvation.
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Commentary on Ps 27:1, 4, 8b-9abc, 13-14
Psalm 27 is an individual lament with two distinct parts. This passage first focuses on the singers hope in the mercy of God and his salvation. Pleading for God’s salvation the psalmist seeks his saving hand. The psalmist then expresses faith in God who is the refuge of the faithful, longing to find the ultimate safety and bounty of God’s heavenly kingdom.David here longs for the Lord’s protection and the gift of life which flows from his salvation.
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2.
R. (42:2) Like a deer that longs for running streams, my soul longs for you, my God.
Athirst is my soul for God, the living God.
When shall I go and behold the face of God?
R. Like a deer that longs for running streams, my soul longs for you, my God.
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. Like a deer that longs for running streams, my soul longs for you, my God.
Send forth your light and your fidelity;
they shall lead me on
And bring me to your holy mountain,
to your dwelling-place.
R. Like a deer that longs for running streams, my soul longs for you, my God.
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. Like a deer that longs for running streams, my soul longs for you, my God.
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Commentary on Ps 42:3, 5; 43:3, 4
The water theme in this song of thanksgiving reminds us of the life-giving bath that is Baptism. Those receiving the sacrament will be moved by the obvious invitation to join with God fully in this holy place.
CCC: Ps 42:3 2112
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3.
R. (4a) Lord, you are my refuge.
Hear my cry, O God,
listen to my prayer!
From the earth's end I call to you
as my heart grows faint.
R. Lord, you are my refuge.
You will set me high above a rock;
you will give me rest,
For you are my refuge,
a tower of strength against the enemy.
R. Lord, you are my refuge.
Oh, that I might lodge in your tent forever,
take refuge in the shelter of your wings!
You indeed, O God, have accepted my vows;
you granted me the heritage of those who fear your name.
R. Lord, you are my refuge.
So will I sing the praises of your name forever,
fulfilling my vows day by day.
R. Lord, you are my refuge.
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Commentary on Ps 61:2-3b,3c-4,5-6,9
Psalm 61 is an individual lament. In these strophes we hear the longing of the singer for God's presence. His heart's desire is for the heavenly kingdom and the protection of God's saving grace. The psalmist reiterates the vows he has given; the covenant he has entered into with the Lord. The conclusion is a promise to live the covenant with the Lord in his daily life.
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4.
R. (2) My soul is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.
Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
You are my help,
and in the shadow of your wings I shout for joy.
My soul clings fast to you;
your right hand upholds me.
R. My soul is thirsting for you, O Lord my God.
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Commentary on Ps 63:2, 3-4, 5-6, 8-9
Psalm 63 is an individual lament. In this selection we see the emotion of one who longs to be reunited with God, separation from whom is like being cast into a desert without water. The singer professes faith in God’s salvation, and expresses faith that the prayers offered will be answered.
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5.
R. (2a) It is right to praise you in Zion, O God.
To you we owe our hymn of praise,
O God in Zion;
To you must vows be fulfilled
in Jerusalem.
R. It is right to praise you in Zion, O God.
To you all flesh must come
because of wicked deeds.
We are overcome by our sins;
it is you who pardon them.
R. It is right to praise you in Zion, O God.
Blessed is the man you choose,
and bring to dwell in your courts.
May we be filled with good things of your house,
the holy things of your temple!
R. It is right to praise you in Zion, O God.
With awe-inspiring deeds of justice you answer us,
O God our savior,
The hope of all the ends of the earth
and of the distant seas.
R. It is right to praise you in Zion, O God.
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Commentary on Ps 65:2, 3-4, 5, 6
Psalm 65 is a song of thanksgiving. Here the psalmist provides a vivid and simple image of God's mercy and love ("We are overcome by our sins; it is you who pardon them."). With that inestimable gift of forgiveness and acceptance offered, who would not choose to become part of God's people. In hope, the psalmist sees the faithful offer their acceptance of that gift and come to the house of the Lord- his holy temple.
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6.
R. (2a) Our help is from the Lord.
I lift up my eyes toward the mountains;
whence shall help come to me?
My help is from the Lord,
who made heaven and earth.
R. Our help is from the Lord, who made heaven and earth.
May he not suffer your foot to slip;
may he slumber not who guards you:
Indeed he neither slumbers nor sleeps,
the guardian of Israel.
R. Our help is from the Lord, who made heaven and earth.
The Lord is your guardian; the Lord is your shade;
he is beside you at your right hand.
The sun shall not harm you by day,
nor the moon by night.
R. Our help is from the Lord, who made heaven and earth.
The Lord will guard you from all evil;
he will guard your life.
The Lord will guard your coming and your going,
both now and forever.
R. Our help is from the Lord, who made heaven and earth.
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Commentary on Ps 121:1bc-2, 3-4, 5-6, 7-8
Psalm 121 is a hymn of blessing given prior to a long and difficult journey. These strophes explain that God is faithful, and will protect the traveler from harm – God is always with us (“…he is beside you at your right hand. The sun shall not harm you by day, nor the moon by night”). The imagery in the opening strophes reminds us of Moses in Exodus 17:8-13 as he stood upon a high place so that the Israelites could see that God was with them. In this song of blessing we are reminded of God’s continuing guidance and the salvation he provides us through His Son.
CCC: Ps 121:2 1605
763 Gospel
1.
Jesus began to teach his disciples, saying:
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven.”
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Commentary on Mt 5:2-12a
This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor). The discourse continues blessing they who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.
The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.
It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts. The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.
CCC: Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520
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2.
Jesus said to his disciples:
“You are the salt of the earth.
But if salt loses its taste, with what can it be seasoned?
It is no longer good for anything
but to be thrown out and trampled underfoot.
You are the light of the world.
A city set on a mountain cannot be hidden.
Nor do they light a lamp and then put it under a bushel basket;
it is set on a lampstand,
where it gives light to all in the house.
Just so, your light must shine before others,
that they may see your good deeds
and glorify your heavenly Father.”
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Commentary on Mt 5:13-16
In this selection from the Gospel of Matthew, Jesus uses allegory to push the Word of God into the world. He tells his disciples they are an integral part of the faith of the people in God. Like seasoning is to food, so the Word of God is to faith. They must remain steadfast so they do not lose zeal for God, that is the taste of that seasoning. It is that which sets it apart.
He uses a second allegory, light, to provide still more direction. The light of faith will be seen by all because it is reflected in the actions of those who believe. That light serves to guide others to God, when they may otherwise become lost in darkness, and wander into paths of desolation. That light that pours from the disciples will be seen as a gift, not from them, but from the Father, and the Father will be glorified because of the light.
“Salt and light each impart their own virtue, provided they remain fully what they are. Christians are the means whereby God wants to flavor life, to illuminate life. Do we not too often want to be receivers rather than the givers, and do we not in this way become insipid and dark? The disciple himself is responsible if the world around him remains crouching in lethargy, untransformed.” [5]
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3.
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.”[3]
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.” [6]
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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4.
God so loved the world that he gave his only-begotten Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
Whoever believes in him will not be condemned,
but whoever does not believe has already been condemned,
because he has not believed in the name of the only-begotten Son of God.
And this is the verdict,
that the light came into the world,
but people preferred darkness to light,
because their works were evil.
For everyone who does wicked things hates the light
and does not come toward the light,
so that his works might not be exposed.
But whoever lives the truth comes to the light,
so that his works may be clearly seen as done in God.
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Commentary on Jn 3:16-21
The dialogue Jesus was having with Nicodemus has now turned into a famous monologue in this passage from the Gospel of St. John. Here, Jesus is clear about his own identity as God’s “only-begotten Son,” and his mission: “…that the world might be saved through him.”
The Lord continues by explaining that the salvific event is dependent upon faith and acceptance by those to be saved (“…whoever believes in him will not be condemned”) and those who reject this belief are already condemned. The passage concludes with the analogy of light and darkness where the Lord, who is light, comes to save the people but will be rejected by many (“…but people preferred darkness to light”). Those who believe in the Lord will be identified by their good works, and the glory that those works bring to God the Father.
CCC: Jn 3:16 219, 444, 454, 458, 706; Jn 3:17 2447; Jn 3:19-24 2845; Jn 3:19-20 208, 1781; Jn 3:21 2778
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5.
Jesus said to his disciples:
"If you love me, you will keep my commandments.
And I will ask the Father,
and he will give you another Advocate to be with you always,
the Spirit of truth, which the world cannot accept,
because it neither sees nor knows it.
But you know it, because it remains with you,
and will be in you.
I will not leave you orphans; I will come to you.
In a little while the world will no longer see me,
but you will see me, because I live and you will live.
On that day you will realize that I am in my Father
and you are in me and I in you.
Whoever has my commandments and observes them
is the one who loves me.
And whoever loves me will be loved by my Father,
and I will love him and reveal myself to him."
Judas, not the Iscariot, said to him,
"Master, then what happened that you will reveal yourself to us
and not to the world?"
Jesus answered and said to him,
"Whoever loves me will keep my word,
and my Father will love him,
and we will come to him and make our dwelling with him.
"The Advocate, the Holy Spirit
that the Father will send in my name-
he will teach you everything
and remind you of all that I told you.
Peace I leave with you; my peace I give to you.
Not as the world gives do I give it to you.
Do not let your hearts be troubled or afraid."
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Commentary on Jn 14:15-23, 26-27
The farewell speech of the Lord continues with the promise of the Holy Spirit – the Paraclete. We note he says “another advocate”; Jesus himself is the first advocate (in St. John’s Gospel the term used synonymously with spokesman, mediator, intercessor, comforter, and consoler). Jesus says this gift is “The Spirit of truth” (from the Quamram or Dead Sea Scrolls- a moral force put into a person by God.). This promise is made because the disciples are becoming worried and are afraid of being left without Jesus’ guidance. In addition to the guidance of the Holy Spirit, he leaves his peace, not just the greeting “Shalom” but an inner peace that conquers fear.
After he has promised to send the Holy Spirit (the new advocate – the Paraclete). He reinforces that promise with a summation of his great commandment and then completes our understanding of the Holy Trinity with; “The Advocate, the holy Spirit that the Father will send in my name--he will teach you everything and remind you of all that I told you.” The Father and the Son are one and in the Name of the Son the Holy Spirit now remains with us.
"The word translated here is 'bring to your remembrance' also includes the idea of 'suggesting':the Holy Spirit will recall to the apostles' memory what they have already heard Jesus say and he will give them light to enable them to discover the depth and richness of everything they have seen and heard. Thus, 'the Apostles handed on to their hearers what he had said and done, but with that fuller understanding which they instructed by the glorious events of Christ (cf. John 2:33) and enlightened by the Spirit of truth now enjoyed' (Vatican II, Dei Verbum, 19)."[4]
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6.
Jesus said to his disciples:
"1 am the true vine, and my Father is the vine grower.
He takes away every branch in me that does not bear fruit,
and every one that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you.
Remain in me, as I remain in you.
Just as a branch cannot bear fruit on its own
unless it remains on the vine,
so neither can you unless you remain in me.
I am the vine, you are the branches.
Whoever remains in me and I in him will bear much fruit,
because without me you can do nothing.
Anyone who does not remain in me
will be thrown out like a branch and wither;
people will gather them and throw them into a fire
and they will be burned.
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Commentary on Jn 15:1-6
This selection begins the discourse on the vine and the branches – really a monologue on the union with Jesus. It is still part of Jesus’ farewell speech. The familiar image of the Vineyard and the Vines is used which has imagery in common with Isaiah 5:1-7; Matthew 21:33-46 and as a vine at Psalm 80:9-17; Jeremiah 2:21; Ezekiel 15:2; 17:5-10; 19:10; Hosea 10:1. The identification of the vine as the Son of Man in Psalm 80:15 and Wisdom's description of herself as a vine in Sirach 24:17. This selection ends with the emphasis that those who are not in union with Christ will suffer the pain of separation from the Father eternally.
CCC: Jn 15:1-17 1108; Jn 15:1-5 755; Jn 15:1-4 1988; Jn 15:3 517; Jn 15:4-5 787; Jn 15:5 308, 737, 859, 864, 1694, 2074, 2732
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[1] See NAB footnote on 1 Corinthians 13:13
[2] Letters of St. Paul, Navarre Bible, © Four Courts Press, 2003, p. 529
[3] See NAB footnote on Matthew 11:25ff
[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p.660
[5] Fire of Mercy Heart of the Word Volume I. Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 207
[6] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p.660
[5] Fire of Mercy Heart of the Word Volume I. Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 207
[6] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710
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